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A 


HISTORY  OF  ALL  RELIGIONS: 

WITH  ACCOUNTS  OF  THE 

CEREMONIES  AND  CUSTOMS, 

OR 

THE  FORMS  OF  WORSHIP 

PRACTISED  BY  THE  SEVERAL  NATIONS  OF  THE  KNOWN  WORLD,  FROM 
THE  EARLIEST  RECORDS  TO  THE  YEAR  1S72. 


By  WILLIAM  BURDER,  B.A. 


WITH 

A FULL  ACCOUNT,  HISTORICAL,  DOCTRINAL  AND  STATISTICAL, 

OF  ALL  THE 

REIHG-IOTJS 


PHILADELPHIA: 

WILLIAM  W.  HARDING 

630  CHESTNUT  STREET. 


TO  THE  READER 


O 

cv) 


f- 

I ^ 

A 


Vi 


cn 


Religion,  from  the  Latin,  religo,  to  bind  anew,  literally  means  the  binding 
back  of  souls  to  God,  from  whom  they  hate  been  separated  by  reason  of  sin.  It 
is  the  struggle  of  the  creature,  conscious  of  its  loss  of  the  favor  and  fellowship 
of  the  Creator,  to  recover  its  forfeited  relations  to  the  Source  of  light,  law,  liberty 
and  life.  In  a comprehensive  sense,  it  includes  a belief  in  the  being  and  perfec- 
tions of  God,  in  the  revelation  of  His  will  to  man,  in  man’s  obligation  to  obey 
His  commands,  in  a state  of  reward  and  punishment,  and  in  man’s  accountable- 
ness to  God,  and  also  true  godliness  or  piety  of  life,  with  the  practice  of  all  moral 
duties.  It  therefore  comprehends  theology  as  a system  of  doctrines,  or  principles, 
as  well  as  practical  piety,  for  the  practice  of  moral  duties  without  a belief  in  a 
divine  lawgiver,  and  without  reference  to  His  will  or  commands,  is  not  religion. 

There  is  but  one  religion.  It  is,  in  the  nature  of  things,  impossible  that  there 
should  be  more  than  one.  If  any  specific  proposition  or  set  of  propositions  with 
reference  to  our  unseen  relations  be  true,  any  other  proposition  or  set  of  proposi- 
tions covering  the  same  ground,  must  be  fals9.  If  Christianity  be  true,  it  is  not 
a religion,  as  it  is  sometimes  called,  but  religion.  If  Judaism  also  be  true,  it  is 
so,  not  as  distinct  from,  but  as  coincident  with,  Christianity — the  one  religion  to 
which  it  can  bear  only  the  relation  borne  by  the  part  to  the  whole.  If  there  be 
portions  of  truth  in  other  religious  systems,  they  are  not  portions  of  other  relig- 
ions, but  portions  of  the  one  religion,  which  somehow  became  incorporated  with 
fables  and  falsities. 

The  Bible  is  the  basis  of  religion.  It  is  the  only  infallible  rule  of  faith  and 
practice.  And  how  marvelous,  in  this  view,  has  been  it3  preservation  ! Many  a 
volume  that  once  bid  fair  for  immortality,  is  now  utterly  forgotten.  Of  the 
unnumbered  thousands  that  have  been  written  since  the  dawn  of  literature,  how 
few,  even  of  those  that  once  filled  the  trump  of  fame  and  were  ranked  among  the 
chief  productions  of  human  genius,  have  escaped  the  ravages  of  the  ages  and  the 
forgetfulness  of  man ! Though  the  shelves  of  mighty  libraries  groan  with  the 
learned  labors  of  the  past,  yet  of  the  vast  majority  of  the  works  therein 
deposited  it  may  be  said  that,  “ like  the  bodies  of  Egyptian  kings  in  their  pyra- 
mids, they  retain  only  a grim  semblance  of  life,  amidst  neglect,  darkness,  and 
decay.”  Not  so  the  Bible,  All  along  its  course  it  has  had  to  struggle  against 
opposition,  visible  and  latent,  artful  and  violent.  It  has  had  to  contend  with  tho 
prevalence  of  error,  the  tyranny  of  passion,  and  the  cruelty  of  persecution.  To 
the  labored  arguments  of  Celsus  and  Porphyry  against  it,  we  need  only  refer,  as 
well  as  to  the  bitter  opposition  which,  in  modern  times,  it  has  had  to  encounter  in 
the  philosophy  of  Hobbes,  the  skeptic  doubts  of  Boyle,  the  polished  sarcasm  of 
Bolingbroke,  the  subtlety  of  Hume,  the  learning  of  Gibbon,  the  mockery  of  Vol- 
taire, the  vulgarity  of  Paine,  the  empty  cavilling  of  Strauss,  and  the  shallow 
sophistry  of  Renan.  But  from  all  these  assaults  God’s  Word  has  been  preserved. 

(iii) 


IV 


TO  THE  READER. 


The  book  at  which  kings,  emperors,  generals,  philosophers,  statesmen  and  legisla- 
tors have  all  aimed  in  vain,  still  holds  its  enemies  in  derision.  It  has  flourished, 
while  its  adversaries  have  been  blasted  one  after  another,  and  never  did  the  Old 
Book,  the  Book  of  our  Redeemer’s  gift  and  our  fathers’  faith,  bid  so  fair  as  at 
present  to  be  the  book  of  the  whole  family  of  mankind.  It  has  spread  open  its 
page  in  almost  every  land — it  is  printed  in  Chinese  camps,  pondered  in  the  red 
man’s  wigwam,  sought  after  in  Benares,  a school-book  in  Feejee,  eagerly  bought 
in  Constantinople,  loved  in  the  kloofs  of  Kaffir-land,  while  the  voices  of  the  dead 
from  Assyria  to  Egypt  have  been  lifted  up  to  bear  it  witness.  No  book  has  taken 
such  a hold  on  the  world.  As  has  been  truthfully  and  eloquently  said,  it  is  read 
on  each  Sabbath  in  all  the  ten  thousand  pulpits  of  our  land,  in  all  the  temples  of 
Christendom  is  its  voice  lifted  up  week  by  week,  the  sun  never  sets  on  its  gleam- 
ing page ; it  goes  equally  to  the  plain  man  and  the  palace  of  the  king.  It  goes 
into  the  literature  of  the  scholar,  and  colors  the  talk  of  the  street.  The  bark  of 
the  merchant  cannot  sail  the  sea  without  it,  no  ship  of  war  goes  to  the  conflict 
but  the  Bible  is  there.  It  enters  men’s  closets  and  mingles  in  all  the  grief  and 
cheerfulness  of  life.  The  affianced  maiden  prays  to  God  in  Scripture  for  strength 
in  her  new  duties,  men  are  married  by  Scripture.  The  Bible  attends  to  them  in 
their  sickness  when  the  fever  of  the  world  is  on  them,  the  aching  head  finds  a 
softer  pillow  when  the  Bible  lies  underneath.  The  mariner,  escaping  from  ship- 
wreck, clutches  this  first  of  his  treasures,  and  keeps  it  sacred  to  God.  It  goes  with 
the  pedlar  in  the  crowded  pack,  cheers  him  at  eventide,  when  he  sits  down  dusty 
and  fatigued,  and  brightens  the  freshness  of  his  morning  face.  It  blesses  us  when 
we  are  born,  gives  names  to  half  Christendom,  rejeices  with  us,  has  sympathy  for 
our  mourning,  tempers  our  grief  to  final  issues.  It  is  the  better  part  of  our  ser- 
mons, it  lifts  man  above  himself  Our  best  of  uttered  prayers  are  in  its  storied 
speech,  wherewith  our  fathers  and  the  patriarchs  prayed.  The  timid  man,  about 
awaking  from  this  dream  of  life,  looks  through  the  glass  of  Scripture,  and  his  eye 
grows  bright;  he  does  not  fear  to  stand  alone,  to  tread  the  unknown  distant,  to 
take  the  death  angel  by  the  hand,  and  bid  farewell  to  wife,  and  babes,  and  home. 
Men  rest  on  this  their  fears  and  hopes  ; it  tells  them  of  God,  of  His  blessed  Son, 
of  earthly  duties,  and  of  heavenly  rest. 

It  is  beyond  question  that  the  Bible  is  characterized  by  oneness.  All  the  doc- 
trines which  it  inculcates  agree  with  each  other.  They  have  a mutual  depend- 
ence and  connection,  they  give  one  another  a reciprocal  support  and  influence, 
they  grow  out  of  each  other,  and  all  hang  together,  alike  deriving  their  ripeness, 
freshness,  and  flavor  from  the  same  parent  stock.  Let  a diligent  student  take  up 
a copy  of  the  Scriptures  with  copious  marginal  references,  and  undertake  to  col- 
late their  instructions  upon  any  one  doctrine  or  moral  duty,  and  he  will  be  sur- 
prised at  the  uniformity  of  their  teaching.  They  never  speak  for,  and  against, 
the  same  doctrine,  they  never  bear  witness  on  both  sides  of  any  question,  nor  is 
there  an  instance  in  which  they  affirm  and  deny  the  same  thing.  That  which  in 
reality  has  any  Scripture  in  its  favor,  has  all  Scripture  in  its  favor.  The  early 
patriarch,  who  assembled  his  family  around  some  rude  altar,  built  at  God’s  com- 
mand, on  the  mountain,  or  in  the  valley,  and  there  offered  the  firstlings  of  his 
flock — the  Jew  in  Egypt,  sprinkling  his  door-posts  with  the  blood  of  the  Paschal 
lamb,  or  in  the  wilderness,  following  the  pillar  of  fire  and  cloud,  his  children 
settled  in  Canaan,  thronging  to  a magnificent  temple,  with  the  blast  of  silver 
trumpets  and  the  floating  of  incense,  and  the  pomp  of  a splendid  priesthood 


TO  THE  READER. 


v 


these  were  all,  notwithstanding  the  striking  differences  in  external  circumstances; 
seeking  the  salvation  of  the  soul  through  the  same  channel  as  ourselves,  to  whom 
the  Gospel  is  preached  in  its  beauty  and  fulness.  Thus  true  is  it,  that  the  Bible 
is  persuaded  by  unity.  The  sacred  penmen,  of  both  economies,  all  struck  one 
grand  key-note — Christ,  and  Him  crucified.  As  in  Beethoven’s  matchless  music, 
there  runs  one  idea,  worked  out  through  all  the  changes  of  measure  and  of  key — 
now  almost  hidden,  now  breaking  out  in  rich,  natural  melody,  whispered  in  the 
treble,  murmured  in  the  bass,  dimly  suggested  in  the  prelude,  but  growing  clearer 
and  clearer  as  the  work  proceeds,  winding  gradually  back  until  it  ends  in  the  key 
in  which  it  began,  and  closes  in  triumphant  harmony — so,  throughout  the  whole 
Word  of  God,  there  runs  one  grand  idea:  man’s  ruin  by  sin,  and  his  redemption 
by  grace,  in  a word,  Jesus  Christ,  the  Saviour.  From  the  dim  promise  at  the 
fall,  to  the  “Lamb  in  the  midst  of  the  throne,”  which  the  Apostle  saw  from  the 
rocky  and  barren  isle  of  Patmos,  Jesus  is  set  forth  as  the  burden  of  the  promises, 
the  medium  of  blessings,  and  the  object  of  saving  faith. 

It  is  not  necessary  here  to  inquire  how  it  has  come  to  psss,  that  with  a Bible 
thus  one,  the  Church  should  be  so  much  divided.  It  is  enough  for  our  present 
purpose  to  know,  that  in  the  best  and  purest  age,  the  Church  was  One.  It  was 
“one  fold  under  one  Shepherd.”  It  is  true  that,  at  the  beginning,  there  were  a 
great  number  of  Churches,  but  each  was  distinguished  by  a name  descriptive  of 
its  locality.  There  was  a Church  of  Jerusalem,  of  Antioch,  of  Ephesus,  of  Smyrna, 
of  Corinth,  and  of  Rome,  besides  many  others.  There  was  not  a church  con- 
sisting of  the  followers  and  defenders  in  doctrine  of  Paul,  and  another  of  those  of 
John,  and  another  of  those  of  Peter.  There  were  then  no  such  sects  as  Luther- 
ans, Calvinists,  and  Wesleyans,  nor  such  names  as  Congregationalist,  Presbyte- 
rian, Methodist,  Episcopalian,  or  Baptist.  Agreement  in  fundamentals  was  the 
only  doctrinal  unity  then  demanded,  and  the  united  band  of  Christ’s  disciples, 
assembled  around  the  same  table,  declared  by  their  actions,  “we,  being  many,  are 
one  bread  and  one  body,  for  we  are  all  partakers  of  that  one  bread.”  Christians 
was  their  grand  distinctive  name  (Acts  ix.  26.)  Nor  did  any  one  of  the  Apostles, 
or  their  fellow-laborers,  establish  any  sects  in  the  Christian  Church.  The  bare 
supposition  of  the  contrary  is  absurd  and  revolting  to  every  mind  acquainted 
with  the  inspired  record.  So  far,  indeed,  were  they  from  forming  sects,  that  they 
firmly  resisted  the  introduction  of  different  denominations.  Thus,  for  example, 
when  in  the  Corinthian  Church  (1  Cor.  1,  10,)  there  was  an  attempt  to  introduce 
different  sects  or  religious  denominations  into  the  Church  of  Christ,  ranged  under 
different  leaders,  such  as  Paul,  Apollos,  Peter,  Luther,  Calvin,  Zuingli,  or  Wesley, 
we  find  the  Apostle  saying,  “Now  I beseech  you,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing,  and  that  there  be  no  divisions 
among  you,  but  that  ye  be  perfectly  joined  together  in  the  same  mind  and  in  the 
same  judgment'1  (see  also  verses  11-17.)  Thus  evident  is  it,  that  the  church  is  one. 
God,  her  God,  is  one,  Christ,  her  Redeemer,  is  one,  the  Holy  Spirit,  her  Sanctifier, 
is  one,  the  Holy  Scriptures,  the  rule  of  her  faith,  and  worship,  and  obedience,  are 
one,  the  faith  of  her  true  members  is  one  precious  faith,  and  their  privileges,  inter- 
ests, objects,  and  destination,  are  one.  “There  is,”  says  the  Apostle,  “one  body 
and  one  spirit,  even  as  ye  are  called  in  one  hope  of  your  calling : one  Lord,  one 
faith,  one  baptism,  one  God  and  Father  of  all,  who  is  above  all,  and  through  all, 
and  in  you  all.” 

Looked  at  in  the  light  of  the  truths  just  stated,  the  “ History  of  all  Religious 


I 


VI 


TO  THE  HEADER. 


Denominations ” cannot  possibly  fail  to  interest  and  instruct  the  thoughtful  mind. 
It  will  be  especially  useful  as  a book  of  reference,  both  because  the  statistical 
information  which  it  contains  in  respect  to  the  religious  denominations  in  our 
country,  is  recent,  and  because  it  is  presented  in  a compact  form.  It  may  also  be 
hoped  that  the  knowledge  which  it  furnishes  of  th  e differences  prevailing  among 
different  branches  of  the  Christian  church,  and  the  sad  errors  which  obtain  in 
many  quarters,  will  aid  in  the  promotion  of  that  general  charity  which  will  at 
length  cause  all  the  teachers  of  Christianity  to  “see  eye  to  eye,”  and  will  stimu- 
late all  who  have  received  the  truth  as  God  has  revealed  it,  to  strive  to  extend  its 
healing  radiance  to  those  who  are  yielding  to  perilous  delusions,  or  sitting  in  the 
region  and  shadow  of  spiritual  death.  This  is  a great  desideratum  of  the  age. 
The  lines  of  Cowper  are  applicable  now,  as  well  as  when  they  were  written : — 

“ Were  love,  in  these  the  world’s  last  doting  years, 

As  frequent  as  the  want  of  it  appears, 

The  churches  warmed,  they  would  no  longer  hold 
Such  frozen  figures,  stiff  as  they  are  cold ; 

Relenting  forms  would  lose  their  power,  or  ceas9, 

And  e’en  the  dipped  and  sprinkled  live  in  peace  • 

Each  heart  would  quit  its  prison  in  the  breast, 

And  flow  in  free  communion  with  the  rest.” 

The  English  work  has  been  followed,  almost  entirely,  in  this  volume,  with  the 
exception  of  the  “ Brief  View  of  Minor  Sects,”  added  by  Mr.  Burder,  which  was 
superseded  by  the  denominations  there  referred  to  being  more  fully  described  in 
the  newly  inserted  portion  of  the  volume,  and  the  treatises  on  Calvinists  and 
Arminians,  which  are  theological  rather  than  ecclesiastical  distinctions,  and  are 
sufficiently  treated  under  the  doctrinal  characteristics  of  various  churches.  The 
articles  on  the  Religious  Denominations  in  the  United  States,  have  been  expressly 
written  for  this  edition  of  the  work,  and  will  be  recognized  and  appreciated  at 
once  as  having  been  prepared  with  much  care,  accuracy,  and  ability. 


A.  N. 


ALPHABETICAL  INDEX 


PAGE 

INTRODUCTION 7 

AFRICAN  TRIBES,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF..  786 

ASSYRIANS,  “ " “ “ “ ..  614 

BABYLONIANS,  CEREMONIES  AND  CUSTOMS  OF 618 

BAPTISTS,  AMERICAN 480 

BAPTISTS,  CAMPBELLITE  OR  DISCIPLES 502 

BAPTISTS,  MINOR  DENOMINATIONS,  WINEBRENNARIANS,  DUNK- 
ARDS,  SABBATARIANS  OR  SEVENTH-DAY  BAPTISTS,  SIX 

PRINCIPLE  BAPTISTS 506-507 

BAPTISTS  OF  ENGLAND  AND  CONTINENTAL  EUROPE 405 

BAPTISTS,  ENGLISH 408 

CARTHAGINIANS,  RELIGIOUS  BELIEF  AND  CEREMONIES  OF 613 

CELTS,  “ “ “ *'  “ 627 

CHINESE,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 678 

CHURCH  OF  ENGLAND,  CUSTOMS  AND  CEREMONIES  OF 365 

CONGREGATIONALISTS 544 

DRUIDS,  RELIGIOUS  BELIEF  AND  CEREMONIES  OF 627 

ECCLESIASTICAL  STATISTICS 602-607 

EGYPTIANS,  ANCIENT,  RELIGIOUS  BELIEF  AND  CEREMONIES  OF  608 

EPISCOPAL  CHURCH,  PROTESTANT 508 

FRIENDS,  SOCIETY  OF 573 

GREEK  CHURCH,  TENETS,  CEREMONIES,  AND  CUSTOMS  OF 139 

GREEKS,  ANCIENT,  RELIGIOUS  BELIEF,  CEREMONIES,  AND 

CUSTOMS 630 

HINDOOS,  RELIGIOUS  DOCTRINES,  CEREMONIES,  AND  CUSTOMS 

OF 737 

INDIAN  TRIBES,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 778 

JAPANESE 700 

JEWS,  HISTORY  OF 17 

(vii) 


j 


ALPHABETICAL  INDEX. 


viii 


» PAGE 

JEWS  OF  THE  UNITED  STATES  OF  AMERICA 581 

KIRK  OF  SCOTLAND,  CUSTOMS  AND  CEREMONIES  OF 399 

LAPLANDERS,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 773 

LUTHERANS,  CUSTOMS  AND  CEREMONIES  OF 354 

LUTHERAN  CHURCH,  EVANGELICAL 52i 

MALAGASY,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 790 

MEDES,  CEREMONIES  AND  CUSTOMS  OF 622 

METHODIST  EPISCOPAL  CHURCH  OF  AMERICA 531 

METHODIST  EPISCOPAL  CHURCH  (SOUTH) 543 

METHODIST  PROTESTANT  CHURCH 541 

MOHAMMEDANS,  THE  HISTORY  AND  RELIGIOUS  CUSTOMS  OF..  85 

MORAVIAN 553 

MORMONISM 587 

PERSIANS,  CEREMONIES  AND  CUSTOMS  OF 622 

POLYNESIANS,  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 797 

PRESBYTERIAN  CHURCH  IN  THE  UNITED  STATES 460 

PRESBYTERIAN  CHURCH,  ASSOCIATE 476 

PRESBYTERIANS,  CUMBERLAND 559 

PRESBYTERIANS,  ENGLISH 494 

PRESBYTERIAN  CHURCH  OF  NORTH  AMERICA.,  UNITED 486 

PRESBYTERIAN  CHURCH,  REFORMED 482 

QUAKERS 432 

REFORMED  CHURCH  IN  AMERICA  (LATE  DUTCH) 473 

REFORMED  CHURCH,  ASSOCIATE 480 

ROMANS,  ANCIENT,  RELIGIOUS  BELIEF,  CEREMONIES,  AND 

CUSTOMS  OF 630 

ROMAN  CATHOLIC  CHURCH,  TENETS,  CUSTOMS,  CEREMONIES, 

Ac.,  OF 216 

ROMAN  CATHOLIC  CHURCH  IN  THE  UNITED  STATES 567 

SCANDINAVIANS,  RELIGIOUS  BELIEF  AND  CEREMONIES  OF 627 

SCYTHIANS,  “ “ “ “ “ 627 

SHAKERS 577 

SWEDENBORGIANS  (NEW  TESTAMENT  CHURCH) 563 

TARTARS,  RELIGIOUS  TENETS,  CEREMONIES,  AND  CUSTOMS  OF  720 
THIBETIANS,  “ “ “ « “ “ 720 

TYRIANS,  " “ “ " “ “ 613 

UNITARIANS 554 

UNIVERSALISM 559 


CONTRIBUTORS 


TO  TH*B 

HISTORY  OF  ALL  RELIGIOUS  DEHOIIMTMS 

IN  THE  UNITED  STATES. 


REV.  C.  M.  BUTLER,  D.  D., 

“ W.  H.  H.  MARSH, 

“ EDWIN  H.  NEVINS,  D.  D., 
W.  CHANNING  NEVIN,  Esq., 
REV.  J.  L.  GRACEY, 

“ J.  M.  STURDEVANT,  Je., 
ALBERT  L.  RAWSON,  Esq,, 

REV.  ALFRED  NEVIN,  D.  D., 

“ JOSEPH  OSGOOD, 

“ DR.  E.  G.  BROOKS, 

“ WILLARD  H.  HINKLEY, 

“ S.  MORAIS. 


(ix.) 


RELIGIOUS  CEREMONIES  AND 
CUSTOMS. 


INTRODUCTION. 

It  is  a fact  which  we  learn  from  history,  that  religion  of  some  kind  has 
existed , in  every  period  of  time , and  among  all  nations.  It  can  be  traced 
Religion  of  some  up  to  the  infancy  of  the  world,  and  among  the  fathers  of 

kind  has  always  ° 

existed.  the  human  race.  The  earliest  account  that  has  reached 

ns,  which  is  that  of  our  sacred  Scriptures,  informs  us  of  its  existence 
even  before  the  origin  of  nations,  while  as  yet  the  inhabitants  of  the  globe 
were  one  entire  community. 

Some  few  notices  appear  in  holy  writ  of  the  religious  rites  of  the  ante- 
diluvian world ; as  the  offerings  of  Cain  and  Abel,  the  practice  of  prayer, 
in  the  antediiu-  or  the  profession  of  religion ; mention  is  also  made  of  the 
pious  character  of  the  descendants  of  Seth  ; the  brief  but 
touching  story  of  Enoch’s  faith  is  given ; and  the  family  of  Noah  is  par- 
ticularly introduced  in  connection  with  the  religion  of  this  period. 

After  the  origin  of  nations,  consequent  on  the  dispersion  at  Babel,  we 
learn  something  from  the  Bible  of  the  fate  of  divine  institutions  among 
After  the  origin  the  separate  portions  of  mankind,  so  far  as  these  are 
brought  into  view  in  the  sacred  narrative.  In  confirmation 
of  the  Bible,  the  earliest  fabulous  accounts,  as  they  are  called,  all  refer 
to  some  kind  of  religion  promulgated  by  the  founders  of  nations,  and 
held  and  practised  by  the  latter.  Profane  history  abounds  in  represent- 
ations of  this  nature  ; and  we  learn  from  its  pages  how  the  Egyptians, 
Babylonians,  Greeks,  and  other  ancient  nations,  were  accustomed  to  the 
observation  of  certain  religious  rites  and  ceremonies.  Their  notions  and 
tenets  also  on  this  subject  have  been  occasionally  transmitted  to  us ; and 
although  these,  in  most  instances,  are  extremely  vague  and  absurd,  they 

7 


L 


8 


INTRODUCTION. 


evidently  betray  a common  origin.  Thus  the  universality  of  religion  of 
some  sort,  in  the  earliest  ages,  is  a matter  of  history  : and  the  same  im 
Through  every  partial  guide  introduces  us  to  an  acquaintance  with  the 
varying  creeds,  forms,  and  observances  of  nations  since, 
whether  in  their  rude  or  civilized  condition.  All  seem  to  have  obeyed 
that  law  of  the  human  mind,  which  bids  it  to  seek  repose  in  some  sort  of 
religion. 

Our  knowledge  of  the  different  communities  of  men  at  the  present 
time  which,  by  means  of  improvements  in  navigation  and  facilities  in 
And  at  the  pre-  travelling,  is  nearly  universal,  confirms  the  same  import- 
ant truth.  Scarcely  a tribe,  however  unenlightened,  is 
found,  that  possesses  no  kind  of  religious  faith.  Perhaps,  strictly  speak- 
ing, no  one  is  found  without  the  notion  of  God,  and  an  invisible  or  future 
world ; for  although  some  two  or  three  savage  communities  may  have 
been  reported  by  travellers  to  be  thus  destitute,  there  is  reason  to  believe 
that  further  inquiry  would  show  the  fact  to  be  otherwise.  On  the  whole, 
it  may  be  safely  asserted  to  be  a condition  of  mankind,  which  is  essentially 
universal. 

If  the  representations  above  made  are  correct,  religion  may  be  sup- 
posed to  be , in  some  sense,  natural  to  the  human  species . This  is  an 
Hence  religion  inference  which  must  readily  suggest  itself  to  every  reflect- 

is  in  some  sense  . . , , 1 r . 

natural  to  man.  ing  mind.  It  could  not  rationally  be  accounted  lor,  that 

in  every  period  of  the  world,  and  among  all  nations  and  tribes  of  men,  some 

notion  of  God  and  human  accountableness,  and  certain  modes  of  worship 

should  prevail,  without  referring  religion  to  a settled  law  or  principle  of 

our  common  nature.  A want  surely  exists  in  the  human  mind,  which 

can  be  supplied  only  by  some  kind  of  religion.  It  is  a confirmation  of 

This  is  con-  the  view  here  taken,  that  a survey  of  man  as  a rational 

firmed  by  a moral  . . . 

survey  of  man.  creature  of  God,  must  lead  us  to  believe  that,  in  some 

sense,  religion  is  natural  to  him.  “Whoever,”  says  a writer,  “seriously 

reflects  on  the  powers  and  capacities  of  the  human  mind,  regarding  them 

as  the  work  of  Him  that  doeth  nothing  in  vain,  and  comparing  them  with 

those  of  the  inferior  creatures,  will  readily  perceive  that  man  alone  was 

created  to  be  religious.  Of  all  the  inhabitants  of  this  earth,  none  else  are 

capable  of  attaining  any  knowledge  of  their  Creator,  or  of  rendering  him 

any  worship  or  praise.  Man  alone  possesses  the  capacity  of  distinguishing 

between  truth  and  falsehood, — between  moral  good  and  evil, — and  of 

receiving  instruction  in  social  and  relative  duties,  with  the  obligation 

under  which  he  lies  to  perform  them,  and  the  advantages  of  doing  it. 

He  alone  is  capable  of  being  governed  by  a law,  and  of  being  influenced 

by  the  proposal  of  rewards  and  punishments;  of  acting  as  under  the  eye 


INTRODUCTION. 


9 


of  an  invisible  Observer,  and  with  reference  to  the  future  season  of  retri- 
bution.” 


But  although  religion  may  be  said  to  be  thus  natural  to  man,  it  does 
not  follow  that  the  truth  will  always  be  chosen.  The  want  before  spoken 
But  the  right  re-  of  is  a general  want,  and  it  may  seem  to  be  satisfied, 

ligiou  is  not  always  . , . , , . . . ..  . , . . 

chosen.  though  it  should  not  be  so  in  reality,  with  any  and  with 

every  form  of  religion.  We  say  with  every  form  of  religion  ; for  one 
people  at  least,  viz.,  the  Athenians,  always  imported  the  deities  and 
superstitions  of  every  nation  with  whom  they  became  acquainted,  and 
mingled  them  with  their  own  creed.  The  tendencies  of  nature  to  some 
system  of  faith  and  worship  are  not  a specific  and  unerring  direction  to 
any  one  system  in  particular.  If  they  were  such  a direction,  a perfect 
uniformity  would  have  existed  in  the  theology  of  all  nations. 


But  this,  we  now  have  occasion  to  remark,  is  not  the  case.  Notwith- 
standing religion,  in  the  above  respect,  is  natural  to  man,  a great 
We  find  a great  diversity  of  religious  opinions  has  prevailed  in  the  world , 
gions  m the  world,  and  different  forms  and  ceremonies  have  been  and  still  are 
observed.  The  religious  notions  and  practices  of  mankind  early  diverged 
from  one  another, — the  sons  of  men  were  soon  distinguished  from  the 
sons  of  God,  the  impious  from  the  holy, — and  notwithstanding  the 
purgation  of  the  world  by  a flood,  and  the  subsequent  re-establishment 
of  one  common  faith,  no  sooner  did  the  earth  begin  to  be  peopled  again, 
than  a diversity  of  religions  took  place,  each  nation  and  tribe  embrac- 
ing some  peculiarity  of  its  own.  Such  has  been  the  fact,  through  all  the 
intervening  periods  of  history,  to  the  present  day.  Each  distinct  portion 
of  the  human  family,  especially  its  larger  divisions,  has  had  its  separate 
religious  dogmas  and  practices,  ranging  from  pure  theism  to  the  grossest 
idolatry.  At  the  present  time,  there  are  at  least  four  general  forms  or 
departments  of  religious  belief  among  mankind  : viz.,  the  Christian,  the 
Jewish,  the  Mohammedan,  and  the  Pagan,  which,  for  the  most  part,  are 
subdivided  into  many  others.  In  regard  to  Paganism,  it  may  be  remarked, 
that  it  is  as  various  as  the  separate  portions  of  people  that  constitute  the 
Gentile  world. 


The  causes  of  this  diversity  cannot  but  form  an  interesting  subject  of 
inquiry.  The  inquisitive  mind  of  man  very  naturally  desires  to  know, 
it  is  interest-  h°w  t^ie  same  being,  with  the  same  essential  wants,  should 
causes  ofMhis  di-  have  fallen  upon  religions  so  unlike,  and  often  so  opposed 
verslty*  to  one  another.  What  is  there  in  the  circumstances  of 

human  nature  that  can  afford  a clue  to  this  surprising  fact  ? 

1.  Does  the  variance  spoken  of  arise  merely  from  chance  ? We  are 


10 


INTRODUCTION. 


not  believers  in  this  phantom,  as  furnishing  a solution  of  any  pheno- 

it  does  not  spring  menon.  We  do  not  think  that  it  is  the  cause  of  any  thing 
from  chance.  jn  existence,  much  less  do  we  suppose  that  it  can  account 
for  the  variety  and  difference  in  the  religion  of  mankind.  If  accident 
operated  here,  it  might  indeed  give  a diversity  to  this  propensity  of 
nature,  or  it  might  give  to  it  a uniformity.  It  were  just  as  likely  to  effect 
the  one  as  the  other,  only  it  would  not  be  apt  to  produce  a uniformity  in 
variety.  It  would  be  infinitely  unapt  to  do  this.  Yet  such  seems  to  be 
literally  the  case  in  the  religions  of  the  human  species.  They  uniformly 
differ  from  one  another,  and  most  of  them  essentially  from  the  truth.  It 
concerns  those  who  believe  in  chance  as  the  cause  of  any  thing,  or  the 
cause  of  such  a moral  phenomenon,  to  make  out  the  proof.  There  seems 
to  us  to  be  something  extremely  absurd  in  referring  to  contingency  merely, 
as  the  cause  of  an  effect,  when,  by  the  nature  of  the  word,  it  neither  is, 
nor  can  be  known  as  such  a cause. 

2.  Does  the  above  diversity  arise  from  circumstances  foreign  or  exter- 

Nor  from  exter-  nal  to  the  mind,  such  as  time,  location,  climate,  or  coun- 
nal  circumstances.  ^ j ^ unnatura}  SUpp0se  that  Such  cirCUm- 

stances  might  modify,  in  a small  degree,  the  religions  of  mankind ; but 
they  could  not  well  produce  such  essential  and  irreconcilable  differences 
as  prevail.  Religions  exist  in  perfect  diversity,  or  contrariety  in  situations 
where  we  might  suppose  they  would  be  the  same,  or  nearly  the  same,  so 
far  as  the  operation  of  these  extraneous  causes  is  concerned.  At  the  same 
period,  in  the  same  climate,  under  the  same  government,  among  a people 
speaking  the  same  language,  there  are  often  found  the  most  dissimilar 
religions,  creeds,  and  practices.  What  one  class  esteems  as  divine,  another 
abhors  as  sacrilegious.  Where  there  is  little  diversity  in  other  respects 
such  as  the  features  of  nature,  the  form  of  government,  or  the  civil  habits, 
there  is  often  a wide  difference  in  religion.  A Mohammedan,  whether  in 
Asia  or  Africa,  invokes  the  impostor ; and  his  credulity  flourishes  equally 
well  on  the  table-lands  of  the  one,  as  amid  the  deserts  of  the  other.  A Jew 
is  found  the  same  all  the  world  over,  and,  in  religion,  owns  no  communion 
with  his  Christian  neighbours.  Creeds  are  believed  and  ceremonies  are 
observed,  both  of  the  most  opposite  kinds,  under  the  same  physical  and 
social  circumstances. 


3.  Does  again  the  diversity  spoken  of  proceed  from  any  necessary 
tendencies  of  the  human  mind  to  difference  or  opposition  ? It  would  be 
Nor  from  any  more  than  could  be  expected  from  human  nature,  as  we 
mindSS1for  "differ-  now  find  that  mankind  should  think  and  act  exactly 
ence-  alike  on  this  subject.  On  no  subject  is  there  a perfect 

coincidence  of  views  and  practices.  On  this  account  some  differences 
are  to  be  looked  for,  at  least,  as  mankind  are  at  present  situated.  But  in 
most  things,  especially  those  of  a practical  nature,  thpse  differences  need 


INTRODUCTION. 


11 


not  be  essential.  They  are  not  so  necessary  as  that  mankind  cannot  act 
together,  and  realize  the  important  ends  of  civil  society.  Certain  advan- 
tages as  to  information  seem  to  bring  most  men  into  a reasonable  measure 
of  conformity  to  one  another.  It  cannot  be  thought,  therefore,  that  there 
is  any  more  necessity  in  the  mind  itself  for  diversity  in  religion,  than  there 
is  as  to  the  other  great  interests  of  life.  The  mind  is  not  changed  in  its 
attributes  when  it  acts  in  respect  to  religion  ; and  the  diversity  is  not,  in 
fact,  to  be  traced  to  such  a source.  There  is  no  irreversible  fate  here. 
Besides,  we  can  hardly  suppose,  from  the  nature  of  the  case  itself,  that 
there  could  be  a necessary  tendency  in  the  mind  to  difference  or  opposition 
in  the  affair  of  religion,  or  the  intercourse  of  the  soul  with  God.  None 
could  seriously  maintain  that  in  such  a concern  he  would  have  made 
mankind  with  any  invincible  tendency  to  difference,  or  with  so  strong  a 
tendency  as  that  it  would  be  next  to  miraculous  that  they  should  agree. 
On  so  vital  a subject,  he  certainly  would  be  apt  to  give  them  freedom  of 
choice,  either  to  agree  or  disagree.  He  would  be  most  unapt  to  bind  them 
to  the  dire  necessity  only  of  disagreeing. 

4.  Does  the  diversity  in  question  spring  from  the  want  of  a divine 
revelation  ? As  believers  in  such  a revelation,  we  must  answer  in  the 

Nor  from  the  negative.  Abundant  proof  could  be  presented,  were  it 

want  of  a revela-  . r 

tion.  necessary,  that  mankind  are  in  possession  of  a revela- 

tion from  God.  That  revelation  is  found  in  the  Bible ; but  we  shall 
here  take  for  granted  the  authenticity  and  divine  authority  of  that  sacred 
book.  Its  claims  to  be  considered  as  containing  the  revealed  will  of  God 
have  been  too  often  admitted,  to  be  denied  at  this  day — a day  when  its 
prophecies  are  being  so  amply  fulfilled,  and  its  effects  on  the  heart  and 
life,  wherever  received,  are  so  decidedly  excellent.  Varying  human  faiths 
are  not,  then,  owing  to  the  want  of  a divine  revelation — a revelation 
directing  all  men  how  they  should  believe,  feel,  and  act  in  respect  to  God 
and  invisible  realities.  Such  is  the  nature  of  the  revelation  which  is 
given  to  us  in  the  Bible.  Its  truths  are  clearly  announced ; the  object, 
mode,  and  obligations  of  religious  worship,  are  distinctly  pointed  out. 
The  only  true  religion,  in  its  different  dispensations,  is  communicated  to  us 
in  full  and  satisfactory  details.  Had  God  left  men  without  the  light  of 
his  word,  it  might  be  expected  that  they  would  wander  in  darkness.  If 
he  had  not  informed  them  respecting  the  only  divine  system  of  religion,  a 
reason  might  be  found  in  that  circumstance,  for  the  almost  endless  diversity 
which  exists  in  creeds,  and  in  the  objects  and  modes  of  worship.  But, 
now,  this  cannot  be  the  cause  of  that  diversity,  since  a divine  revelation  is 
possessed,  given  to  mankind  in  the  first  ages  of  the  world,  continued  for 
a long  period  by  tradition,  and  at  length  committed  to  writing,  as  its  por- 
tions were  completed  from  time  to  time. 

5.  Passing  by  the  aforenamed,  as  inadequate  causes  of  the  variety  of 


12 


INTRODUCTION. 


religious  professions  among  men,  is  not  the  proper  explanation  to  be 

But  it  arises  found  in  the  radical  depravity  of  the  human  heart  ? Is 

from  human  depr  a-  . . „ _ . . , 

vity.  not  that  the  true  cause  ? It  seems  to  us  that  it  can  be 

resolved  into  no  other.  Of  the  depravity  of  the  human  heart  we  are  not 
permitted  to  doubt,  in  view  of  the  decisions  of  the  Bible,  and  the  results 
of  observation.  This  existing  and  reigning  in  all  men  by  nature,  would 
readily  dispose  them  to  a diversity  of  religious  views  and  practices,  or 
rather  to  irreligion  under  various  names.  It  would  readily  dispose  them 
to  depart  from  the  true  belief,  and  to  cast  off  the  restraints  of  the  divine 
authority.  They  would  be  prone  to  invent  many  schemes  and  devices 
with  a view  to  appease  an  upbraiding  conscience,  and  to  gratify  that 
ceaseless  love  of  novelty,  which  characterizes  the  human  mind.  Except 
in  those  in  whom  the  effects  of  depravity  are  counteracted  by  divine  grace, 
there  would  exist  a continual  propensity  to  depart  from  God  and  his  insti- 
tutions— to  lose  sight  of  religious  truth,  and  become  involved  in  gross 
darkness  and  superstition.  In  such  a state,  the  mind  is  prepared  for 
every  absurdity. 

“ Nations  ignorant  of  God,  contrive 
A wooden  one.” 

Hence  have  arisen  the  altars  and  demons  of  heathen  antiquity,  their 
Hence  have  ari-  extravagant  fictions,  and  abominable  orgies.  Hence  we 
tfonsthof  heathen  find  among  the  Babylonians  and  Arabians  the  adoration 
worship.  0f  the  heavenly  bodies,  the  earliest  form  of  idolatry ; 

among  the  Canaanites  and  Syrians,  the  worship  of  Baal,  Tammuz,  Magog 
and  Astarte;  among  the  Phoenicians,  the  immolation  of  children  to  Mo- 
loch ; among  the  Egyptians,  divine  honours  bestowed  on  animals,  birds, 
insects,  leeks,  and  onions  ; among  the  Persians,  religious  reverence  offered 
to  fire ; and  among  the  polished  Greeks,  the  recognition  in  their  system 
of  faith  of  thirty  thousand  gods.  Hence,  moreover,  we  find  at  the  pre- 
sent time  among  most  Pagan  tribes,  the  deadliest  superstitions,  the  most 
cruel  and  bloody  rites,  and  the  most  shocking  licentiousness  and  vice 
practised  under  the  name  of  religion.  From  the  darkened  views  and  evil 
imaginings  inspired  by  the  depraved  heart  proceed  all  those  fatal  mistakes 
about  God,  the  way  of  acceptance  with  him,  and  the  realities  of  the  future 
wrorld ; all  those  departures  from  a consistent  belief  and  worship,  which 
distinguish  every  nation,  and  every  portion  of  the  world,  except  where  the 
Bible  is  strictly  received  as  the  rule  of  life. 

So  obvious  is  it  that  the  depravity  of  the  heart  has  dictated  the  various 
false  religions  that  prevail  in  the  world,  that  even  the  infirmities  remain- 
ing in  pious  persons  have  given  rise  to  minor  differences  among  the  evan- 
gelical sects  of  Christians.  Every  wrong  and  perverted  feeling  of  the 


INTRODUCTION. 


13 


The  corruptions  heart  is  likely  to  engender  a degree  of  deviation  from 
have  Occasioned  the  truth.  Hence  those  unhappy,  though  not  fatal, 

smaller  differen-  . , . , , . , . 

ces.  separations  which  take  place  among  persons  who,  on  the 

whole,  adhere  to  the  same  great  fundamental  principles.  Christian  integ- 
rity secures  a substantial,  though  not  literal,  agreement  in  the  truths  and 
observances  of  religion.  If  that  integrity  were  perfect  in  this  world,  or 
more  nearly  perfect  than  it  now  is,  there  might  literally  be  but  one  creed, 
and  one  mode  of  worship. 

An  acquaintance  with  these  different  systems  of  religion , while  it  is 
calculated  to  furnish  no  small  entertainment , will  convey  several  highly 
The  diversity  of  important  reflections  to  the  reader.  We  should  not  and 
6ome°nS important  cannot  well  contemplate  such  a scene,  without  learning 
lessons.  some  useful  lessons  from  it,  especially  as  it  is  connected 

with  glorious  purposes,  which  God  evidently  intends  to  subserve. 

1.  A view  of  these  religions  will  present  to  us  a melancholy  account 
of  the  apostasy  of  the  human  species.  It  will  evince  the  nature  and  the 

Presents  a me-  effects  of  that  apostasy,  and  thus  confirm  the  scriptural 

lancholy  account  . . ..  T ...  „ 

of  the  apostasy.  narrative  on  the  subject.  It  will  exemplify  the  great  fact 
of  human  degeneracy  in  a form  and  manner  calculated  to  convince  every 
candid  reader,  that  original,  deep,  and  wide-spread  corruption,  in  which 
the  fall  of  man  consists,  appears  in  dark  lines,  in  the  history  of  the 
various  religions  which  mankind  have  embraced.  Indeed,  the  most  dis- 
gusting exhibitions  of  man’s  apostasy  are  found  in  many  of  the  religions 
which  he  has  contrived,  with  a view  to  supersede  the  religion  derived  from 
heaven.  The  awful  consequences  of  the  apostasy  will  here  be  presented 
in  a medium,  in  which  they  will  appear  in  their  undisguised  and  most 
hateful  character.  The  lust,  impurity,  pride,  ambition,  revenge,  malignity, 
rebellion,  unbelief,  selfishness,  in  which  this  primitive  defection  is  mani- 
fested, constitute  the  leading  features  of  those  superstitions,  to  which  mil- 
lions in  every  age  have  bowed. 

2.  A view  of  these  religions,  so  far  as  they  are  departures  from  the 
truth,  will  furnish  a sad  detail  of  the  extent  and  power  of  Satan’s 

Shows  the  ex-  empire,  in  the  world.  Mankind  having  apostatized  from 

tent  and  power  , . . . . - . 

of  Satan’s  empire.  God,  have,  in  every  nation,  and  in  every  period  of  time, 

been  successively  brought  under  the  dominion  of  Satan.  They  have 

been  subject  to  his  influence,  obeyed  his  laws,  and  in  their  religious 

rites  often  directly  paid  him  homage.  In  fine,  they  have  been  his  slaves, 

and  he  has  claimed  them  as  his  property.  The  wickedness  in  which 

he  delights  they  have,  in  innumerable  instances,  practised.  We  may 

form  some  idea  of  the  extent  and  power  of  Satan’s  empire,  from  the  fact, 

that  all  the  nations  of  antiquity,  except  the  Israelites,  were  idolaters  by 

profession,  and  even  the  latter  were,  practically,  idolaters,  at  times.  That 
2 


14 


INTRODUCTION. 


system  of  religion  was  called  Polytheism,  as  acknowledging  a plurality 
of  gods,  who,  according  to  the  poet,  were  no  other  than  the  chiefs  of  the 
fallen  spirits,  that 

“ durst  fix 

Their  seats  long  after,  next  the  seat  of  God, 

Their  altars  by  his  altar,  gods  adored, 

Among  the  nations  round.” 

All  these  nations  worshipped  divinities  or  devils  by  various  representa- 
tions, called  idols.  Forsaking  the  service  of  the  only  living  and  true  God, 
they  paid  that  homage  which  is  due  to  him,  to  those  beings  that  are  infi- 
nitely unlike  him  in  character. 

3.  A view  of  the  absurd  religions  which  mankind  have  embraced 
shows  the  necessity  of  a divine  revelation — that  revelation  with  which 

Evinces  the  ne-  the  nations  are  favoured  in  the  Holy  Scriptures.  This 

cessity  of  a divine  . ..  . , . 

revelation.  exhibits  to  us  the  true  system  of  religion,  and  is  the  umpire 

to  which  appeal  must  ever  be  made  on  this  subject.  “ To  the  law  and 
to  the  testimony,  if  they  speak  not  according  to  this  word,  it  is  because 
there  is  no  light  in  them.”  The  necessity  of  a divine  revelation  is  appa- 
rent amidst  diverse  and  opposing  faiths,  since  nothing  but  such  a revela- 
tion could  enable  men  to  know  the  truth.  They  would  be  lost  in  an 
endless  labyrinth  of  conjectures.  Reason  alone  could  not  be  appealed  to 
with  a view  to  determine  what  is  right  and  what  is  wrong  in  human  belief. 
But  a revelation  from  God,  properly  authenticated,  as  it  must  be,  would 
prove  an  unerring  guide.  It  would  direct  mankind  to  itself,  and  throw  a 
clear  light  over  all  the  field  of  moral  and  religious  truth.  Without  such  a 
revelation,  so  far  as  man  on  earth  is  concerned,  it  would  be  to  him  an 
endless  scene  of  darkness,  doubt,  and  perplexity. 

4.  A knowledge  of  the  opposing  religious  systems  among  mankind 
will  evince  the  necessity  not  only  of  a divine  revelation,  but  also  of 

Evinces  the  ne-  the  direct  influences  of  the  Supreme  Agent,  in  causing 

cessity  of  direct  . . . i .....  ... 

divine  influence,  mankind  to  harmonize  m their  views.  As  it  is  appa- 
duceharinony.Pr°  rent  that  their  disagreement,  on  points  so  vital,  proceeds 
from  depravity  of  heart,  it  would  seem  that  light  alone  is  not  suffi- 
cient to  produce  union,  though  it  is  important  as  an  auxiliary,  or  means 
to  this  result.  That  wrong  state  of  the  heart  must  be  rectified, — that 
depravity  must  be  subdued,  and  this  cannot  be  done  except  by  the  Spirit 
of  God.  He  only  can  directly  influence  the  spirit  that  is  in  man,  and 
form  it  to  truth  and  to  rectitude.  His  operations,  by  removing  the  grounds 
of  opposition  and  error,  will  restore  harmony  of  views,  as  a natural  con- 
sequence. Accordingly,  divine  influences  are  promised,  and  have  been 
imparted,  in  a degree,  hitherto  to  the  children  of  men.  Hence  is  found 
that  measure  of  agreement,  on  all  essential  points,  which  characterizes  all 
evangelical  Christians,  or  those  who  submit  to  the  Bible,  in  its  plain  and 


INTRODUCTION. 


15 


simple  communications.  A view,  then,  of  the  various  religions  of  the 
world  will  show  the  necessity  of  direct  divine  operations,  in  producing  a 
uniformity  of  opinions  on  the  subject  of  religion. 

5.  An  account  of  the  clashing  and  absurd  religions  that  have  controlled 
such  numbers  of  mankind,  will  impart  an  exalted  idea  of  the  mercy  of 

Manifests  the  di-  God  in  the  promulgation  of  Christianity.  As  the  only  true 
promulgation11  religion — the  great  centre  of  divine  communications — the 

Christianity.  point  where  all  the  rays  of  revelation  meet,  (the  Jewish 
system  being  only  preparatory  to  it,  though  very  important  in  that  view,) 
it  will  manifest  God’s  benevolent  desire  to  guide  and  influence  mankind 
aright,  in  respect  both  to  their  present  and  future  welfare.  When  we 
learn  the  spirit  and  the  requirements  of  Christianity ; when  we  become 
acquainted  with  its  practical  tendencies ; how  it  prepares  men  in  the 
temper  of  their  minds,  not  only  for  a better  world,  but  to  enjoy  greater 
happiness  in  this ; how  it  elevates  their  understanding,  and  improves 
their  social  condition,  we  cannot  but  be  impressed  with  a sense  of  the 
divine  mercy,  in  the  invaluable  gift.  Indeed,  no  finite  mind  can  fully 
conceive  the  importance  of  the  gospel,  as  the  instrument  in  God’s  hand 
of  effecting  the  salvation  of  souls.  But  we  might  entertain  something 
like  an  adequate  conception  of  the  temporal  blessings  conferred  by  this 
system  on  a fallen  race.  There  has  been,  however,  even  among  those 
who  have  largely  participated  in  these  blessings,  a remarkable  failure  duly 
to  appreciate  the  benignant  influence  of  Christianity  in  this  world.  Very 
incorrect  ideas  on  this  subject  are  entertained  among  the  mass  of  mankind 
in  Christian  lands.  The  error,  however,  is  inexcusable.  We  believe  the 
time  is  coming,  when  a very  different,  and  much  higher  estimate  of  the 
gospel  will  be  formed,  in  its  effects  not  only  on  the  spiritual,  but  on  the 
temporal  and  social  condition  of  man.  It  will  be  felt  how  much  we  are 
indebted  to  it  for  all  the  real  blessings  we  enjoy  in  this  life. 

6.  A consideration  of  the  kind  we  speak  of,  will  furnish  Christians  with 
a powerful  incentive  to  unite  in  diffusing  a knowledge  of  Christianity. 

Affords  a strong  Judging  from  their  own  experience  of  its  power,  they 
Ing  to  spread  Chris-  can  but  yiew  this  religion  as  the  only  corrective  of  a false 
tiamty‘  faith  and  a wicked  practice ; and  such  indeed  is  the  fact. 

It  is  the  only  religion  which,  by  a moral  influence,  can  displace  others. 
It  acknowledges  no  true  religion  except  its  own,  and  never  tolerates 
any  other.  Indeed,  in  its  principles,  it  is  hostile  to  every  other  religion, 
and  makes  a war  of  extermination  against  all  superstition,  idolatry,  false 
worship,  unbelief,  and  vice.  In  early  times,  it  extinguished  the  religion 
of  pagan  Rome,  because  it  would  have  no  competitor — because  it  would 
own  no  associate.  And  it  has  since  extended  itself  only  by  displacing 
other  religions,  through  a moral  influence.  The  peaceful  exertions  of 
its  friends  and  subjects  have  been  the  means  of  its  triumphs  hitherto, 


16 


INTRODUCTION. 


and  will  doubtless  continue  so  to  be,  if  those  triumphs  are  continued. 
Christians  reading  the  sad  story  of  the  debasing  superstitions  and  idola- 
tries that  still  spread  over  the  world,  must  feel  powerfully  prompted  to 
unite  their  energies  in  the  wide  and  universal  dissemination  of  their 
religion.  And  it  is  a pleasing  reflection,  constituting  the  great  encourage- 
ment of  their  labours,  that  the  divine  light  of  Christianity  will  one  day 
dispel  all  the  deep  moral  darkness  which  still  covers  a large  portion  of  the 
earth.  That  darkness  will  vanish,  as  fast  as  the  Sun  of  righteousness 
shall  arise  upon  the  world,  with  healing  in  his  wings. 

Finally ; it  is  delightful  to  go  forward  in  our  contemplations  to  the  time 
when  there  shall  be  one  religion  among  men,  and  but  one.  That  time 

There  will,  at  is  destined  to  arrive.  The  voice  of  prophecy  has  declared 
ligion.  but  one  re  «jn  the  ]ast  dayS  fae  mountain  of  the  Lord’s  house 

shall  be  established  on  the  top  of  the  mountains,  and  shall  be  exalted 
above  the  hills,  and  all  nations  shall  flow  unto  it.”  And  he  -who  founded 
this  religion  said,  in  the  days  of  his  humanity,  “And  other  sheep  I have, 
which  are  not  of  this  fold  : them  also  I must  bring,  and  they  shall  hear 

my  voice:  and  there  shall  be  one  fold  and  one  shepherd.”  After  all  the 

conflicting  views  of  mankind  on  the  subject  of  religion  ; after  all  the 

diversified  forms  of  error,  there  shall  come  a period  of  blessed  unani- 

mity, and  of  the  universal  prevalence  of  the  truth.  There  will  be  but 
one  religion,  and  that  one  the  glorious  gospel  of  our  salvation. 

It  is  not,  however,  to  be  inferred  that  there  may  not  be  different  evan- 
gelical denominations  of  Christians  since  we  are  by  no  means  permitted 
to  believe  that  there  will  ever  be  sinless  perfection  on  earth.  The  exist- 
ence of  these  denominations,  all  “holding  the  head” — the  same  great 
distinguishing  principles,  and  exercising  a mutual  liberality  of  feeling  in 
respect  to  the  less  important  parts  of  the  system,  is  not  inconsistent  with 
unanimity  in  the  sense  here  understood.  In  this  case,  one  religion  may 
be  said  to  prevail,  and  only  one,  throughout  the  earth,  and  among  all 
nations.  It  will  be  one  in  its  essential  peculiar  features,  and  one  in  the 
spirit  and  in  the  practices  which  will  characterize  the  human  family.  In 
different  sections,  in  different  divisions,  supposing  that  all  are  not  to  co- 
alesce in  one  particular  denomination,  will  the  church  universal  move  on 
in  her  bright  career,  each  harmonizing  essentially  with  the  other,  and 
all  conspiring  to  advance  the  common  object  of  the  believer’s  high  calling 
in  Christ  Jesus. 


PAET  I. 


HISTORY  AND  RELIGIOUS  CEREMONIES  OF  THE  JEWS. 


CHAPTER  I. 

HISTORY  OP  THE  JEWS. 


An  account  of  the  religion  of  the  Jews  may,  with  great  propriety,  be 
preceded  by  a succinct  history  of  that  people.  A recent  interesting  his- 
torian* has  pronounced  them,  without  reference  to  their  religious  belief, 
as  “among  the  most  remarkable  people  in  the  annals  of  mankind.”  Con- 
templated in  connection  with  their  religion,  and  as  a means  of  undei- 
The  history  of  standing  it  more  fully,  their  history  claims  our  attention 

the  Jews  peculiar-  . . r . T 

ly  instructive.  more  than  that  oi  any  other  nation.  It  instructs  us  in  a 
different  manner  from  that  of  any  other,  because  it  brings  directly  into 
view  the  divine  dealings  with  them. 


Their  name. 


The  Jews,  in  the  early  periods  of  their  history,  are  known  under  the 
more  general  name  of  Hebrews  or  Israelites,  who  constituted  a commu- 
nity of  which  the  Jews,  as  they  were  afterwards  deno- 
minated, were  only  a part.  The  origin  of  their  name, 
and  the  circumstances  of  their  separation  from  the  associated  tribes,  will 
appear  in  the  course  of  our  narrative.  This  distinguished  race,  commonly 
Descended  from  called  the  people  of  God,  was  derived  from  Abraham, 
lineally  descended  in  the  tenth  generation  from  Shem,  the 
eldest  son  of  Noah.  His  calling  of  God,  which  took  place  1921  years 
b.  c.,  is  a remarkable  event  in  history,  and  deserves  a brief  notice. 

In  obedience  to  the  command  of  God,  Abraham,  who  was  a son  of 
Terah,  the  head  of  a pastoral  family,  left  Ur  in  Chaldea,  his  native  coun- 
Abraham  called  try>  and  dwelt  with  his  father  in  Haran.  Ur  was  a dis- 
out  of  Chaldea.  trict  to  the  north-east  of  that  region  which  lies  above  the 
confluence  of  the  Tigris  and  Euphrates,  and  became  afterwards  the  seat 
of  the  great  Babylonian  monarchy.  Haran  was  a city  situated  in  the 
north-west  part  of  Mesopotamia.  The  former  place,  from  the  significa- 
tion of  the  name,  was  supposed  to  be  particularly  infected  with  idolatry, 
and  hence  the  reason  of  the  command,  connected  with  the  purpose  of 


* Rev.  H.  H.  Milman. 


17 


18 


HISTORY  OF  THE  JEWS. 


God  to  make  Abraham  the  father  of  a great  and  peculiar  nation.  By  the 
i ^ c same  command,  after  Terah’s  death,  he  went  into  the  land 

of  Canaan,  which  God  promised  to  his  posterity.  They 
were  to  be  included  within  the  boundaries  of  that  country. 

The  divine  design,  in  thus  setting  apart  one  family  from  the  rest  of 
mankind,  was  to  preserve  the  true  religion  in  the  world,  the  existence  of 
God’s  design  which  became  endangered  by  the  prevalence  of  poly- 
serve^he^rue  reil-  theism,  and  to  prepare  the  way  fer  the  great  work  of  re- 
demption by  Jesus  Christ.  God  promised  to  protect,  bless, 
and  multiply  his  posterity  in  an  extraordinary  manner,  and  made  the  sig- 
nificant and  cheering  declaration,  applicable  to  the  Saviour,  who,  according 
to  the  flesh,  descended  in  the  line  of  Abraham,  that  in  his  seed  all  the 
families  of  the  earth  should  be  blessed. 

Abraham  having  acquired  a name  by  his  wealth  and  piety,  and  having 
passed  through  various  scenes  of  prosperity  and  trial,  died  at  an  ad- 
Leaves  Isaac  as  vanced  age,  leaving  behind  him  several  sons,  of  whom 

the  child  of  pro-  & ° 

mise.  Isaac  only  was  the  child  of  promise.  Ishmael,  by  Hagar, 

the  maid  of  Abraham’s  wife,  became  the  progenitor  of  a distinct  tribe  or 
nation.  The  Arabs,  to  this  day,  claim  to  be  descended  from  the  son  of 
The  sons^  of  Hagar.  Two  sons  were  the  progeny  of  Isaac,  viz.,  Esau 
and  Jacob.  " and  Jacob,  the  former  of  whom  sold  his  birth-right  to 
Jacob,  who  also,  by  artifice,  obtained  his  father’s  blessing.  Esau  was  the 
The  Israelites  ancestor  of  the  Edomites  or  Idumeans.  In  the  line  of 

descended  in  the  T , , i i t i i 

line  of  Jacob.  Jacob,  whose  name  was  changed  to  Israel,  were  the 
Israelites  descended.  His  twelve  sons  gave  the  names  to  the  twelve 
tribes,  of  which  the  nation  was  composed.  Jacob  closed  an  eventful  life 
1689  years  b.  c.,  in  making  a prophetic  declaration  of  the  future  state 
of  his  descendants,  and  the  period  of  the  coming  of  the  Messiah.  He 
had  previously  been  brought  out  of  Canaan  into  Egypt,  by  means  of  his 
son  Joseph,  whom  his  brethren,  through  envy  and  malice,  sold  into  that 
country. 

The  different  occurrences  by  which  Joseph  became  minister  to  the  king 
of  Egypt  speak  the  immediate  interposition  of  divine  providence,  which 
was  preparing  for  the  accomplishment  of  the  promises  made  to  the  patri- 
arch Abraham.  Of  these  occurrences,  which  carry  on  the  history  of  the 
Hebrews  for  a period,  the  following  summary  is  given. 

Joseph,  who  was  much  loved  by  his  father,  and  hated  by  his  brethren, 
upon  a certain  occasion  which  was  presented,  fell  into  the  power  of  the 
Occurrences  in  latter,  who  sought  to  slay  him.  This  horrid  design,  how- 
the  lite  of  Joseph.  everj  bejn.g  providentially  prevented,  they  availed  them- 
selves of  the  opportunity  of  selling  him  to  a company  of  Ishmaelite  slave- 
merchants,  who  carried  him  into  Egypt,  where  he  was  bought  by  Poti- 
pfoar,  an  officer  of  the  court.  Here,  at  length,  he  was  wrongfully  thrown 


HISTORY  OF  THE  JEWS. 


ID 


into  prison,  by  a false  accusation  of  Potiphar’s  wife  ; but  being  proved 
to  be  an  interpreter  of  dreams,  he  was  released  from  his  confinement, 
and  introduced  to  the  notice  of  Pharaoh,  the  Egyptian  king,  who,  on 
a certain  occasion,  wanted  his  services  in  this  capacity.  His  success 
in  interpreting  the  king’s  dreams,  and  his  subsequent  conduct,  procured 
for  him  the  highest  distinction  ; and  he  became  the  administrator  of 
the  government.  During  the  famine  which  he  had  predicted  in  inter- 
preting those  dreams,  and  which  reached  the  land  of  Canaan,  all  his 
brethren,  except  Benjamin,  came  to  him  to  buy  corn.  Joseph  know 
them , although  they  did  not  know  him  ; and,  by  an  innocent  contrivance, 
having  brought  them  into  Egypt  the  second  time  with  their  brother 
Benjamin,  he  declared  to  them  that  he  "was  Joseph,  whom  they  had 
persecuted  and  sold.  Their  surprise,  mortification,  and  terror,  were  at 
first  overwhelming ; but  their  distressing  apprehensions  were,  in  due 
The  family  of  ja-  time,  alleviated  by  his  assurances  of  pardon  and  kind- 
vited  into  Egypt,  ness ; and  inviting  his  father,  and  the  whole  family  into 
Egypt,  he  allotted  them  a portion  of  the  territory.  Here  he  protected 
them ; and  under  his  auspices  they  became  flourishing  and  happy. 

Joseph  continued  to  rule  over  Egypt  after  the  death  of  Jacob,  who  had 
sojourned  in  that  country  seventeen  years.  His  own  decease,  which 
occurred  1635  years  b.  c.,  left  the  Israelites  without  a protector.  In  less 
The  Israelites  op-  ^an  f°rty  years  from  this  event,  they  found  a cruel  tyrant 
pressed  in  Egypt.  and  oppressor  in  another  king  who  knew  not  Joseph.  This 
king,  perceiving  that  the  Hebrews  had  become  numerous  and  mighty, 
resolved  to  enfeeble  them : and,  therefore,  condemned  them  to  slavery, 
and  ordered  that  every  new-born  son  among  them  should  be  cast  into  the 
river.  The  object  in  view  was  defeated;  for  the  people  increased  in  an 
unexampled  manner. 

The  history  of  the  Israelites  now  assumed  a very  marked  character. 
Oppressed  by  the  Egyptian  monarch,  they  cried  unto  God  for  deliver- 
ance, and  a divine  deliverance  they  experienced.  Moses,  a Hebrew  by 
birth,  whose  life  was  preserved  in  an  extraordinary  manner,  notwithstand- 
ing the  edict  of  the  king,  was  selected  as  the  instrument  of  saving  his 
countrymen.  He  was  in  due  time  called  to  his  work,  and  after  a series 
Delivered  from  of  miracles,  which  he  performed  by  the  divine  assistance, 
that1  iand?da°e  m he  led  the  people  out  from  before  Pharaoh,  into  the  region 
bordering  on  the  promised  land.  The  consequence  to  many  of  the  Egyptians 
was  their  destruction ; for  Pharaoh  and  his  army,  pursuing  the  Israelites 
through  the  Red  Sea,  were  overwhelmed  with  its  waters. 

The  people  were  no  sooner  delivered  from  the  Egyptians,  than  they 
murmured  against  Moses,  on  account  of  the  want  of  food ; to  satisfy  them 
They  murmur  God  sent  first  a great  quantity  of  quails,  and  the  next 

after  their  deliver-  . , . , r n . , . 

once.  morning,  manna,  which  lell  regularly  every  day  except  on 


20 


HISTORY  OF  THE  JEWS. 


Sabbath-days,  during  the  time  in  which  they  remained  in  the  wiiderness. 
Again,  the  people  murmured  for  water,  and  Moses,  by  the  Lord’s  com* 
mand,  caused  a supply  to  issue  from  a rock.  At  this  juncture  the  Ama- 
lekites  attacked  Israel,  and  were  defeated  by  Joshua,  who  afterwards 
. , became  their  leader.  The  people  soon  after  arrived  at 

law  at  Sinai.  Mount  Sinai,  from  which  God  gave  them  his  law.  During, 
however,  the  absence  of  Moses  in  the  mount,  they  were  guilty  of  an  act 
of  idolatry,  in  consequence  of  which  three  thousand  of  them  were  put  to 
death. 

In  the  course  of  the  second  year  after  the  retreat  from  Egypt,  Moses 
numbered  the  children  of  Israel,  from  twenty  years  old  and  upwards,  and 
. there  were  found  six  hundred  and  three  thousand  five  hun- 

The  people  num- 
bered the  second  dred  and  fifty  men,  able  to  go  to  war,  besides  the  Levites. 

treat-  About  this  time,  twelve  men  were  sent  to  spy  the  land  of 

Canaan,  who,  with  the  exception  of  Joshua  and  Caleb,  reported  unfavour- 
ably; a circumstance  which  caused  the  people  to  murmur.  Upon  this 
offence,  God  condemned  all  those  who  were  twenty  years  and  upwards 
when  they  came  out  of  Egypt,  to  die  in  the  wilderness,  except  Joshua 
and  Caleb.  As  a punishment  for  their  murmurs,  the  Israelites  began  to 
They  wander  40  travel  in  the  wilderness,  1489  years  b.  c.  At  this  junc- 
derness.n  lhe  W1  * ture,  Korah,  Dathan,  and  Abiram,  revolting  against  Moses, 
were  swallowed  by  the  earth  with  two  hundred  and  fifty  of  their  asso- 
ciates. After  wandering  in  the  wilderness  forty  years,  and  frequently 
rebelling  against  God,  this  people  were  conducted  by  the  hand  of  Moses 
„ . in  sight  of  Canaan,  when  he  died,  without  entering  it  him- 

Mount  Nebo.  self.  His  death  occurred  on  Mount  Nebo,  in  the  land  of 
Moab,  after  he  had  first  taken  a view  of  the  promised  resting-place  of 
Israel. 

The  successor  of  Moses  was  Joshua,  who  conducted  the  people  at  last 
into  Canaan.  Having  led  them  to  the  banks  of  the  Jordan,  whose  waters 
Joshua  conduct-  divided  to  afford  them  a passage,  he  brought  them  safely 
into  CanaaiLJellleb  over  it  into  their  fair  inheritance.  He  conquered  thirty -one 
cities  in  the  course  of  seven  years. 

The  people,  though  they  'had  been  highly  favoured,  were  perpetually 
inclined  to  forsake  the  worship  of  Jehovah,  and  to  pollute  themselves  with 
the  abominations  of  the  heathen,  who  dwelt  among  and  around  them. 
For  these  sins  they  were  repeatedly  brought  into  bondage  and  consequent 
distress.  With  a view  to  their  deliverance  at  such  times,  certain  leaders, 
_ _ , called  Judges,  were  divinely  appointed,  who  directed  the 

for  them.  people,  with  some  intermission,  during  the  space  of  three 

hundred  and  fifty  years.  Occasions  arose  in  which  these  leaders  per- 
formed the  most  meritorious  services.  They  defeated  the  enemies  of  their 
country,  and  contributed  much  to  establish  the  nation  in  its  possessions. 


HISTORY  OF  THE  JEWS. 


21 


The  people  paid  a high  respect  to  these  officers,  and  also  to  the  priests, 
but  they  acknowledged  no  other  king  than  God. 

As  this  state  of  things,  so  long  continued,  became  irksome  to  the  Israel- 
ites, and  they  desired  a king,  so  as  to  be  like  the  nations  around  them,  a 
The  community  king  was  granted  to  them,  but  with  the  expressed  disappro- 
of  the  Israelites  Nation  of  their  great  spiritual  Ruler.  Saul,  the  son  of  Kish, 
chy>  was  the  first  king  of  Israel.  Having  been  privately  anointed 

by  Samuel,  he  was  afterwards  publicly  proclaimed,  1079  years  b.  o. 
The  nomination  of  Saul  took  place  by  divine  instruction,  but  may  be  ad- 
Saui  the  first  m^re(^  on  ^e  plainest  principles  of  human  policy.  He 
king  of  Israel.  was  selected  from  a tribe  which  could  not  well  be  an  object 
of  jealousy,  like  the  great  rival  tribes  of  Judah  and  Ephraim,  and  he 
belonged  to  a part  of  the  country  which  was  most  exposed  to  enemies, 
and  which  of  course  felt  most  interested  in  repelling  them.  Besides, 
nature  had  marked  him  out  as  no  common  man.  He  possessed  a tall  and 
striking  person — an  eminent  distinction  in  the  East — and  he  proved  him- 
self, at  times,  capable  of  lofty  aims.  His  reign  was  prosperous  at  first ; 
he  gained  important  victories  over  his  enemies,  particularly  the  Ammo- 
nites, Philistines,  and  Amalekites ; but  his  evil  propensities,  at  length, 
obtaining  the  mastery  over  him,  he  spent  the  last  part  of  his  life  in  a most 
unhappy  manner,  and  met  with  signal  disasters  and  ill  success  in  the 
, management  of  his  kingdom.  He  perished  miserably. 

bly-  Being  at  war  with  the  Philistines,  his  army  was  routed, 

three  of  his  sons  were  slain,  and  he  himself  having  received  a wound, 
and  fearing  to  fall  into  the  hands  of  his  enemies,  took  a sword  and  fell 
upon  it. 

He  was  succeeded  by  David,  who  had  been  previously  anointed  king. 
This  prince  reigned  at  first  only  over  the  tribe  of  Judah  : but  after  the 
David  succeeds  death  of  Ishbosheth,  a son  of  Saul,  who  had  assumed  the 
SauL  government  of  the  tribes,  he  reigned  over  the  whole  of 

Israel.  He  spent  a very  active  and  perilous  life,  and  among  the  people 
whom  he  conquered  were  the  Philistines,  the  Moabites,  the  Ammonites, 
and  the  Syrians.  By  his  wise  and  vigorous  administration  he  raised  his 
people  to  the  highest  pitch  of  national  prosperity  and  happiness.  He  had, 
towards  the  latter  part  of  his  reign,  some  domestic  troubles,  and  was  in 
danger  from  an  insurrection  of  his  subjects,  a portion  of  whom  had  at- 
tached themselves  to  his  ambitious  son  Absalom ; but  he  lived  to  see  his 
enemies  destroyed — and  he  left  a rich  and  flourishing  realm  to  his  suc- 
His  character,  cessor.  David,  though  he  greatly  erred  in  some  instances, 
was  a man  of  distinguished  talents,  bravery,  and  piety.  As  a composer 
of  sacred  poetry  for  the  use  of  the  church,  he  will  be  remembered  and 
admired  to  the  end  of  the  world. 

The  wise  and  rich  Solomon  was  his  son  and  successor.  From  the  ac- 


HISTORY  OF  THE  JEWS. 


cession  of  this  prince  to  the  throne  of  the  Israelites,  a period  of  profound 
Solomon  kin«-  0f  Peace  and  prosperity  was  enjoyed  by  that  people  through- 
lEraeJ-  out  his  reign.  The  most  important  undertaking  of  Solomon 

was  the  building  and  dedication  of  the  temple  of  the  Lord  at  Jerusalem. 

Ba  lds  the  tem-  This  temple  was  completed  in  seven  years.  It  was  a most 
Ple-  magnificent,  sumptuous,  and  costly  edifice.  The  value  of 

the  materials,  and  the  perfection  of  the  workmanship,  rank  it  among  the 
most  celebrated  structures  of  antiquity.  It  was  not  very  large,  being  little 
more  than  ninety  feet  in  length,  thirty  in  breadth,  and  forty-five  in  height ; 
but  was  finely  proportioned,  and,  together  with  a grand  porch,  was  splen- 
didly ornamented. 

As  soon  as  Solomon  had  finished  this  noble  structure,  he  employed  his 
artificers  upon  three  other  buildings,  two  for  himself,  and  a third  for 
...  . Pharaoh’s  daughter.  He  was  occupied  almost  thirteen 

tures.  years  in  erecting  them  ; so  that  he  finished  three  famous 

edifices,  with  all  their  costly  furniture,  utensils,  and  ornaments,  within  the 
space  of  twenty  years.  To  supply  all  these,  and  his  other  vast  expenses, 
Sources  of  his  ke  huilt  a navy  upon  the  coast  of  the  Red  Sea,  and  put  it 
wealth-  under  the  care  of  some  expert  Tyrian  sailors,  who,  with  his 

own  men,  went  with  it  to  Ophir,  which  was  probably  situated  on  some 
part  of  the  eastern  coast  of  Africa,  and  in  about  three  years  brought  back 
an  immense  weight  of  gold  and  silver,  besides  several  kinds  of  precious 
stones,  spices,  ebony,  and  other  rarities.  Besides  these,  there  was  the 
traffic  of  the  Mediterranean,  carried  on  through  the  Tyrian  merchants,  and 
the  inland  commerce  of  Egypt,  Arabia,  and  Assyria,  all  of  which  were 
highly  important.  From  these  various  sources  it  was,  that  the  precious 
metals,  and  all  other  valuable  commodities,  were  in  such  abundance  that, 
in  the  figurative  language  of  the  sacred  historian,  “ silver  was  in  Jerusalem 
as  stones,  and  cedar  trees  as  sycamores.” 

Besides  the  works  already  mentioned,  Solomon  built  some  fortresses  in 
Lebanon,  probably  to  secure  a free  communication  between  his  kingdom 
Builds  the  cities  and  that  of  Syria.  He  built  two  cities,  as  stations,  to  pro- 
Baaiath/1  °r  anu  tect  his  inland  commerce  ; these  were  Tadmor  and  Baalath, 
the  one  the  celebrated  Palmyra,  and  the  other  Baalbec.  These,  and  many 
others,  which  time  forbids  us  to  particularize,  were  the  works  by  which  his 
peaceful  reign  was  distinguished.  No  wars  occurred,  except  in  the  in- 
stance of  bringing  under  his  yoke  the  remainder  of  the  Canaanites,  and 
making  them  tributary. 

Solomon  exceeded  in  wisdom  all  who  went  before  him ; but  in  his  old 
age  he  took  many  wives  and  concubines  out  of  the  idolatrous  nations 
His  character,  around  him,  who  corrupted  his  heart.  The  Lord,  there- 
fore, declared  by  the  prophet  Abijah,  that  he  would  divide  the  kingdom 
after  his  death,  and  give  ten  tribes  to  Jeroboam,  one  of  his  domestics.  As 


1 


HISTORY  OF  THE  JEWS. 


23 


an  immediate  punishment  of  his  effeminacy  and  idolatry,  the  Lord  stirred 
up  certain  adversaries  against  him  ; and  though  the  principal  evil  threat* 
ened  against  Israel  was  not  to  occur  in  his  day,  yet  he  had  the  mortifica- 
tion of  knowing  that  it  would  be  inflicted  under  the  administration  of  his 
son,  and  that  his  own  conduct  was  the  procuring  cause.  We  cannot  but 
think  that  he  repented  of  his  awful  defection  from  duty,  though  nothing  is 
recorded  in  the  Bible  on  this  subject ; and  it  is  certain  that  all  ought  to  be 
profited  by  the  memorials  which  he  has  left  of  his  wisdom,  and  by  his 
sound  religious  maxims.  He  died  after  a reign  of  forty  years,  and  with 
him  expired  the  glory  and  the  power  of  the  Hebrew  monarchy. 

Rehoboam,  the  son  of  Solomon,  began  to  reign  over  the  Israelites  975 
years  b.  c.  Having  refused  to  lighten  the  yoke  his  father  had  imposed 
on  his  subjects,  ten  tribes  revolted,  and  followed  Jeroboam, 
ceeds  Solomon.  as  had  been  denounced  by  the  prophet.  The  tribes  of 
Judah  and  Benjamin  alone  remained  faithful  to  Rehoboam.  Thus  the 
, national  union  was  dissolved,  and  the  Hebrew'  kingdom 
union  dissolved,  never  recovered  this  fatal  blow.  From  this  time  Judah  and 
Israel  are  separate  kingdoms.  Although  Rehoboam,  at  first,  thought  of 
having  recourse  to  arms  to  compel,  if  possible,  the  revolted  portion  of  his 
people  to  submission,  he  thought  better  of  the  subject,  and  turned  his  at- 
tention wrholly  to  the  fortifying  of  his  own  dominions. 

The  kingdom  of  the  Ten  Tribes , or  the  Israelites,  was  governed  by  a 
succession  of  vicious  and  idolatrous  monarchs;  and  wars  and  feuds,  trea- 
T , . . cherv  and  murder,  marked  their  history  in  a shocking 

Jeroboam  king  J j o 

of  the  ten  tribes,  manner.  Jeroboam,  the  son  of  Nebat,  of  the  tribe  of 
Ephraim,  was  their  first  king.  It  is  emphatically  said  of  him  in  Scrip- 
ture, that  he  made  Israel  to  sin.  To  prevent  his  subjects  from  going  to 
_ . , Jerusalem  to  sacrifice,  W’hich  place  he  feared  might  become 

Bin*  again  the  centre  of  the  national  union,  he  set  up  two  golden 

calves,  the  one  in  Bethel  and  the  other  in  Dan,  w'hich  the  people  wor- 
shipped. Concerning  these  calves  it  has  been  observed,  that  they  w'ere 
not,  strictly  speaking,  idols,  but  were  speciously  contrived  as  symbolical 
representations,  probably  preserving  some  resemblance  to  the  cherubim, 
of  w'hich  the  ox  was  one  of  the  four  constituent  parts.  Still,  they  w'ere 
set  up  in  no  less  flagrant  violation  of  the  law,  than  if  they  had  been  the 
deities  of  Egypt,  to  which  they  bore  a great  likeness.  For  this  conduct 
God  declared  that  his  whole  house  should  be  cut  off.  In  a conflict  with 


Defeated  in  war  Abijah,  the  king  of  Judah,  Jeroboam  was  totally  defeated, 
judah.6  kmg  °f  writh  the  loss  of  five  hundred  thousand  men.  The  disaster 
preyed  on  his  mind,  and  he  never  after  recovered  his  power  or  enterprise. 

He  was  succeeded  by  Nadab,  his  son,  who  had  for  his  successors  Baasha, 
Elah,  and  Zimri.  The  wickedness  of  these  kings  is  the  most  remarkable 
circumstance  in  their  reigns.  Zimri  enjoyed  the  crown  only  seven  days. 


L 


24 


HISTORY  OF  THE  JEWS. 


, , The  beautiful  city  Tirzah,  in  which  he  was  besieged  by 

Several  other  J & J 

wicked  kings  sue-  Omri,  being  taken,  he  burned  himself  to  death  in  his  pa- 
cked; as  Nadab,  . 1 

Baasha,  Eiah,  &c.  lace.  Omri  then  occupied  the  throne  ; he  built  Samaria,  or 
transferred  the  royal  residence  to  that  place,  which  thenceforth  became  the 
capital  of  his  kingdom,  and  was  so  long  the  hated  rival  of  Jerusalem. 

The  apostasy  of  the  ten  tribes,  and  the  wickedness  of  their  kings,  did 
wot  reach  their  height  till  the  accession  of  Ahab,  the  son  of  Omri,  b.  c.  919. 

, . This  prince  married  Jezebel,  the  fierce  and  cruel  daughter  of 

Ahab  king  of  \ # 6 

Israel.  the  king  of  Sidon.  Under  her  influence  the  Sidonian  wor- 

ship of  Baal,  the  sun,  was  introduced ; his  temples  were  openly  built  and  con- 
secrated ; and  this  cruel  and  persecuting  idolatry  threatened 

Establishes  ldo-  _ . r . . & J 

latry.  to  exterminate  the  ancient  religion.  The  prophets  were 

put  to  death,  one  hundred  only  having  escaped  by  lying  concealed  in  a 
The  prophets  re-  cave ; yet  these  intrepid  defenders  of  the  God  of  their 
Se^Sednes^^of  fathers  still  arose  to  remonstrate  against  these  impious  inno- 
hiswife!J  Jezebel>  vations ; till,  at  length,  Elijah,  the  greatest  of  the  whole, 
took  up  the  contest,  and  defied  and  triumphed  over  the  cruelty  both  of  the 
king  and  his  blood-thirsty  consort.  They  each  perished  miserably  ; their 
death  happening  by  God’s  avenging  on  them  the  blood  of  Naboth,  whom 
they  had  killed,  because  he  refused,  as  the  law  of  Moses  enjoined  him, 
to  sell  them  the  fee  of  the  inheritance  of  his  father.  Ahab  was  slain  in 
battle  by  a random  shot,  as  had  been  foretold  by  Micaiah  the  prophet ; 
Jezebel  perished  at  Jehu’s  command,  by  being  precipitated  from  a window, 
according  to  the  prophecies  of  Elijah. 

Ahaziah,  Jehoram,  Jehu,  Jehoahaz,  and  Jehoash,  were  the  successors, 
in  turn,  of  Ahab ; but  they  heard  and  saw,  unconcerned,  the  miracles  of 
Elijah  and  Elisha,  whom  God  made  use  of  in  endeavours 
to  bring  the  Israelites  to  repentance.  It  is  unnecessary  to 
notice  each  of  these  kings  in  the  separate  acts  of  his  reign. 
Of  Jehu  it  may  be  observed,  that  he  was  a captain  under 
Jehoram ; was  anointed  king  by  the  prophet  Elisha  ; and,  though  a wicked 
man,  was  the  instrument  of  executing  the  Lord’s  vengeance  upon  his  im- 
pious contemporaries.  He  killed  Jehoram  and  the  seventy  sons  of  Ahab ; 
and  after  having  slain  all  the  priests  of  Baal,  he  destroyed  the  images  and 
the  house  of  their  god.  Cpncerning  Jehoash  it  must  be  remarked  that  he 
was  successful  as  a warrior.  He  defeated  Benhadad,  king  of  Syria,  in 
three  battles.  In  a war  against  Amaziah,  king  of  Judah,  he  took  him  pri- 
soner, broke  down  the  wall  of  Jerusalem,  plundered  the  temple  and  the 
king’s  palace,  and  carried  away  the  spoil  to  Samaria. 

The  kingdom  of  Israel  now  began  to  recover  its  strength,  after  having 
been  brought  low,  under  its  latter  kings,  by  the  power  of  Syria.  Jeroboam 
Israel  recovers  II.,  an  able  prince,  had  succeeded  Jehoash,  b.  C.  822,  and 
pursuing  his  father’s  successes,  re-established  the  whole 


Ahab  is  suc- 
ceeded by  Aha- 
ziah, Jehoram, 
Jehu,  &c.,  kings 
of  a similar  cha- 
racter. 


recovers 
its  strength  under 
Jeroboam. 


HISTORY  OF  THE  JEWS. 


5*5 


Zachariah 
others  succeed. 


frontier,  from  Hamath  to  the  Dead  Sea ; even  Damascus,  the  Syrian  capi- 
tal, surrendered  to  his  forces.  But  the  kingdom,  which  was  to  remain  in 
the  line  of  Jehu  to  the  fourth  generation,  at  the  death  of  Jeroboam  fell  into 
, a frightful  state  of  anarchy.  At  length,  after  eleven  years 
chy  follows.  0f  tumult,  his  son  Zachariah  obtained  the  sceptre,  but  was 
speedily  put  to  death  by  Shallum ; Shallum  in  his  turn,  by  Menahem ; Mena- 
and  hem,  a sanguinary  prince,  reigned  ten  years,  during  which 
the  fatal  power  of  the  great  Assyrian  empire  was  rapidly 
advancing  to  universal  conquest.  Pul,  the  monarch  who  ruled  at  Nineveh, 
was  now  pushing  his  victories  over  Syria,  and  began  to  threaten  the  inde- 
pendence of  Israel.  Menahem  only  delayed  the  final  servitude  by  sub- 
mission and  tribute,  which  he  wrung  from  his  people  by  heavy  exactions. 
This  prince  was  succeeded  by  his  son,  Pekahiah,  who,  in  ten  years  after, 
was  put  to  death  by  a new  usurper,  Pekah,  the  son  of  Remaliah. 

The  dissensions  between  Israel  and  Judah,  which  had  all  along  existed, 
now  arose  to  a great  height.  Pekah  was  the  last  able  or  powerful  king 
Pekah  the  last  °*  ten  tr^es*  1°  conjunction  with  Rezin,  king  of  Syria, 
able  king  of  Israel.  jie  made  war  against  Judah.  In  one  of  the  engagements 
Judah  lost  one  hundred  and  twenty  thousand  men,  and  many  more  were 
carried  into  captivity.  These  latter,  however,  were  soon  restored  to  their 
homes.  The  kingdom  of  Israel  was  now  fast  hastening  to  its  end.  Pekah 
was  assassinated ; another  period  of  anarchy  lasted  for  several  years,  till 
at  length  the  sceptre  fell  into  the  feeble  hands  of  Hoshea,  who  had  insti- 
gated the  murder  of  Pekah.  A new  and  still  more  ambitious  monarch, 
Shalmaneser,  now  wielded  the  power  of  Assyria.  Hoshea  attempted  to 
avert  the  final  subjugation  of  his  kingdom  by  the  payment  of  a tribute, 
The  kingdom  of  ^ut  ^eing  detected  in  a secret  correspondence  with  the 
Assyrianldpowehre  king  ^gypt,  caHed  So,  the  Assyrian  marched  into  the 
and  exists  no  more,  kingdom,  besieged  Samaria,  which,  after  an  obstinate  resist- 
ance of  three  years,  surrendered, — and  thus  terminated  for  ever  the  inde- 
pendent kingdom  of  Israel. 

Pul  and  Tiglath-Pileser  had  already  swept  away  a great  part  of  the 
population  from  Syria,  and  the  Transjordanic  tribes : and  Shalmaneser, 
it  is  not  known  a^ter  the  capture  of  Samaria,  carried  off  vast  numbers  of 
what  became  of  the  remaining  tribes  to  a mountainous  region  between 
were1  euried^a-  Assyria  and  Media.  From  this  period,  history  loses  sight 
way-  of  the  ten  tribes  as  a distinct  people.  A few  remained  in 

their  native  country,  and  became  intermixed  with  strangers.  The  descend- 
ants of  these  mingled  races  were  afterwards  known  by  the  name  of  Sama- 
ritans. What  became  of  those  who  were  carried  away,  is  a matter  of 
conjecture  to  this  day.  Some  suppose  that  they  were  totally  lost  and 
absorDt  d in  the  nations  among  whom  they  settled.  The  learned  Prideaux 
is  of  this  opinion.  Others  find  reason  to  believe  that  they  still  exist  in 


26 


HISTORY  OF  THE  JEWS. 


some  unknown  and  inaccessible  regions,  where  they  await  the  final  resto- 
ration of  the  twelve  tribes  to  their  native  land.  Others  even  trace  the 
Jewish  features,  language,  and  religion,  in  different  tribes,  such  as  the 
Afghans  of  India,  or,  with  still  more  improbability,  the  aborigines  of 
America. 

To  return  to  the  period  when  the  nation  of  Israel  was  separated  into 
two  great  communities,  we  have  to  observe,  that  Rehoboam,  whose  sceptre 
Rchoboam.  king  was  confined  to  the  tribes  of  Judah  and  Benjamin,  had 
idolatry.  ’ scarce  continued  three  years  in  the  service  of  the  true  God, 

before  he  fell  into  the  idolatry  of  the  bordering  nations.  For  this  enor- 
mity, God  stirred  up  a potent  adversary  against  him,  Shishak,  king  of 
Egypt,  who  took  many  of  his  fenced  cities,  and  plundered  the  treasures 
of  the  temple,  and  palace  of  Solomon. 

Concerning  the  kings  of  Judah  after  this  time,  it  may  be  remarked  in 
general,  that  several  of  them  were  good  and  pious  men,  and  adhered  to 
the  worship  of  Jehovah.  Others  of  them  imitated  the 
dah  called  Jews,  profligate  kings  of  Israel.  The  people  whom  they  go- 
verned, and  who  have  survived  to  the  present  time,  are  called  Jews , in 
distinction  from  Israelites,  the  name  once  applied  to  the  whole  twelve 
tribes. 

The  successor  of  Rehoboam  was  Abijah,  who  assumed  the  government 
B.  c.  958,  and  reigned  three  years.  His  reign  was  signalized  by  his  vic- 
Abijah,  the  sue-  tory  over  Jeroboam,  as  already  related.  Asa,  his  son,  next 
am.  °r  ° e ° ° ascended  the  throne,  who  proved  to  be  a prudent  and  reli- 
gious prince.  The  first  ten  years  of  his  reign  were  blessed  vrith  peace. 
At  the  expiration  of  that  time,  he  saw  his  kingdom  attacked  by  a prodi- 
gious number  of  Cushites,  with  Zerah,  the  Ethiopian,  at  their  head. 

a 'a  repelled  the  ^sa’  retyino  on  God  of  armies,  repelled  them  with 
Cushites.  success.  He  pursued  the  wise  policy  of  establishing  the 

national  religion  in  all  its  splendour  and  influence,  and  he  had  the  pleasure 
of  seeing  multitudes  flock  to  him  from  several  of  the  revolted  tribes,  whom 
his  zeal  drew  away  from  the  king  of  Israel. 

After  a reign  of  forty-one  years,  Asa  was  succeeded,  b.  c.  918,  by  his 
son,  Jehoshaphat.  This  prince  is  honourably  spoken  of  in  Scripture,  for 
jeho  haphat  is  piety  an(^  justice.  In  the  third  year  of  his  reign,  he 
king  sent  some  of  the  principal  officers  of  his  court,  with  a 

competent  number  of  priests  and  Levites,  with  copies  of  the  Pentateuch, 
to  instruct  his  people,  throughout  his  kingdom,  in  the  true  religion.  At 
the  same  time,  he  fortified  all  the  considerable  places  of  the  land,  and 
put  garrisons  in  them,  as  well  as  in  those  which  his  father  had  taken  from 
The  nation  is  the  kings  of  Israel.  His  kingdom  was  in  a high  state  of 
pr°jchoram  and  prosperity  ; both  the  Philistines  and  Arabs  were  reduced 
Abakan  kings.  ^ necessity  of  paying  tribute.  Jehoshaphat  -was  sue- 


HISTORY  OF  THE  JEWS. 


27 


ceeded  by  his  son,  Jehoram,  and  his  grandson,  Ahaziah,  who  had  for  his 
successor  the  princess  Athaliah,  in  whose  reign  the  affairs  of  Judah  altered 
for  the  worse.  Jehoram  having  married  Athaliah,  daughter  of  Ahab,  was 
seduced  into  the  idolatry  of  that  wicked  family,  which  drew  upon  him 
the  vengeance  of  heaven.  Jehoram  and  Ahaziah,  with  the  greater  part 
of  the  royal  family,  were  slain  about  the  same  time  with  those  of  Israel, 
by  Jehu,  who  imagined  them  to  be  friends  and  allies  of  the  house  of  Ahab. 

The  kingdom  Athaliah  showed  herself  a worthy  descendant  of  that 
aiiah.  wicked  stock,  and  the  most  bloody  scenes  defiled  the  royal 

palace  of  Jerusalem.  She  seized  the  vacant  throne,  massacred  all  the 
seed  royal,  excepting  one  child,  Joash,  who  was  secreted  in  the  temple 
by  his  father’s  sister,  the  wife  of  the  high-priest.  Athaliah  maintained 
her  oppressive  government  for  six  years,  during  which  the  temple  was 
plundered,  and  the  worship  of  Baal  established.  She  met  with  a deserved 
fate. 

Joash  succeeded  Athaliah.  He  reigned  with  justice  as  long  as  Jehoiada 
the  high-priest  lived.  After  his  death,  having  fallen  into  idolatry,  Zecha- 
, . . riah,  the  son  of  Jehoiada,  reproved  him  for  this  sin,  and 

Athaliah.  was  stoned  by  the  king’s  order.  God  then  raised  against 

him  the  king  of  Syria,  who  plundered  Jerusalem.  His  own  servants 
also  conspired  against  him,  and  slew  him  in  his  bed,  in  the  fortieth  year 
Amaziah reigned  of  his  reign.  The  first  act  of  Amaziah,  the  son  and  suc- 
cess. cessor  of  Joash,  was  to  do  justice  on  the  murderers  of 

his  father;  but  with  merciful  conformity  to  the  law,  unusual  in  such 
times,  he  did  not  involve  the  children  in  the  treason  of  their  fathers. 
This  prince  was  prospered  in  the  early  part  of  his  reign,  but  his  success 
„ „ . in  war  filled  his  heart  with  pride  and  vanity.  His  subjects 

spiracy.  having  become  disaffected  towards  him,  he  fell  a victim 

to  a conspiracy  within  the  walls  of  his  palace  : he  fled  to  Lachish,but  was 
, ,.  slain  there.  His  son  Azariah,  or  Uzziah,  assumed  the 

Azariah  his  suc- 

cessor-  royal  power,  809  b.  c.,  and  commenced  a long,  religious, 

and,  therefore,  prosperous  reign  of  fifty-one  years.  He  made  successful 
wars  against  the  Philistines  and  Arabians.  Intoxicated,  however,  with 
prosperity,  he  went  into  the  temple  to  bum  incense  upon  the  altar,  and  the 
Lord  struck  him  with  leprosy,  for  his  presumption.  Jotham 
took  the  reins  of  government,  during  the  lifetime  of  his 
j&CAsr  Uzziah,  and  proved  to  be  a wise  and  pious  prince. 

The  son  and  successor  of  Jotham  was  Ahaz,  whose  impieties  made  his 
reign  peculiarly  unfortunate  and  inglorious.  He  was  scarcely  seated  on 
his  throne,  when  his  kingdom  was  invaded  by  the  joint  forces  of  Pekah, 
king  of  Israel,  and  Rezin,  king  of  Syria.  In  his  extremity,  he  had  re- 
course to  the  king  of  Assyria,  whose  assistance  he  purchased  with  all  the 
gold  and  silver  he  could  find  in  the  temple  and  city,  and  with  the  pro- 


Jotham  kins 


1 


X8  HISTORY  OF  THE  JEWS. 

mise  of  a yearly  tribute.  Delivered,  by  the  assistance  of  Tiglath-pileser, 
Ahaz  established  from  his  enemies,  he  forgot  his  danger,  and,  instead  of 
ship.">n<xU  vv°r  adoring  Jehovah,  shut  up  his  temple,  while  he  reared 
others  in  every  corner  of  Jerusalem,  and,  throughout  the  land,  offered 
sacrifices  to  the  Syrian  gods.  In  this  manner,  he  finished  his  impious 
Hezekiah  re-  reign,  and  was  succeeded  by  his  son  Hezekiah.  The  first 

formed  the  na-  „ , . . hit  . , 

t>  a.  act  of  the  new  king  was  to  restore  all  the  branches  ol  the 

worship  of  God,  which  were  entirely  neglected  in  the  former  reign. 
While  thus  employed,  he  was  blessed  with  success  equal  to  his  piety. 
Finding  himself  strong  enough  to  assert  his  independence,  he  refused  to 
pay  the  tribute  which  the  Assyrians  had  exacted  from  his  predecessor; 
and  taking  the  field  against  the  Philistines,  his  arms  were  attended  with 
such  success,  that,  in  a short  time,  he  regained  all  that  had  been  lost  dur- 
ing the  unfortunate  reign  of  Ahaz.  Sennacherib,  the  king  of  Assyria, 
upon  the  refusal  of  Hezekiah  to  comply  with  the  stipulation  of  Ahaz, 
invaded  his  country  with  a large  army.  They  had  just  returned  from 
Ethiopia,  flushed  with  victory,  and  breathing  destruction  against  the  whole 
kingdom  ; but  Hezekiah  trusted  in  God,  and  thus  was  released  from  dan- 

T . ..  ger.  Before  Sennacherib  had  committed  any  act  of  hos- 
ts delivered  from  & J 

Sennacherib.  tility  against  Judah,  the  best  part  of  his  army  was  smitten 
by  an  angel  in  one  night.  This  dreadful  judgment  alarmed  the  proud 
Assyrian  monarch,  and  caused  him  to  retire,  with  the  utmost  confusion, 
into  his  capital,  where  he  was  soon  after  assassinated  by  his  two  sons. 
Hezekiah  died  in  peace,  in  the  twenty-ninth  year  of  his  reign. 

He  was  succeeded  by  his  son  Manasseh,  a king  to  whose  crimes  and 
irreligion  the  Jews  mainly  attribute  the  dreadful  evils  which  shortly  after 
..  , consigned  them  to  ruin  and  slavery.  Abandoned  of  God  for 

ceeds  Hezekiah.  a time,  he  was  allowed  to  fall  into  the  hands  of  Esar-had- 

don,  the  new  sovereign  of  Assyria.  In  the  dungeons  of  Babylon  he  learned 
wisdom  and  piety.  Upon  his  sincere  repentance,  he  was  permitted  to 
regain  not  only  his  liberty,  but  his  kingdom.  His  son  Amon,  who  suc- 
ceeded, following  the  early  career  of  his  father,  fell  a victim  to  a conspi- 
After  Amon,  Jo-  racy  among  his  own  officers.  His  successor,  Josiah,  proved 
throneandreforms  to  be  one  of  the  most  pious  of  all  the  princes  of  Judah,  and 
the  people.  quite  reformed  the  Jewish  nation,  a circumstance  which,  for 

a time,  suspended  the  judgments  of  heaven  against  that  people.  He 
reigned  thirty-one  years  in  profound  peace.  He  afterwards  engaged  in 
battle  with  the  king  of  Egypt,  in  the  valley  of  Megiddo,  where  he  received 
a wound  which  occasioned  his  death. 

The  Egyptian  king,  who  was  Pharaoh-Necho,  on  his  return  to  Egypt 
took  Jehoahaz,  a son  of  Josiah,  prisoner,  whom  the  people  had  elected  king 
of  Judah,  and  placing  his  elder  brother  on  the  throne,  whose  name  he 
changed  from  Eliakim  into  Jehoiakim,  compelled  him  to  pay  a hundred 


HISTOHY  OF  THE  JEWS. 


29 


talents  of  silver,  and  one  talent  of  gold,  as  an  acknowledgment  of  vassal- 


Jehoiakim  king, 


age.  Jehoiakim, although  warned  by  the  writings  of  several 
and  does  wickedly,  prophets  to  conduct  himself  uprightly,  added  every  wicked- 
ness which  invention  could  suggest,  to  the  horrible  abominations  of  his 
__  , , , ancestors.  At  last  God  gave  him  and  his  city  into  the  hands 

Nebuchadnezzar  & # J 

took  Jerusalem.  0f  Nebuchadnezzar,  who  was  just  returned  from  the  con- 
quest of  Egypt.  This  event  happened  in  the  fourth  year  of  Jehoiakim’s 
reign.  Jerusalem  was  pillaged,  and  all  the  most  beautiful  youths  of  the 
palace  were  sent  captives  to  Babylon.  Jehoiakim  was  at  first  put  into 
bonds,  and  intended  to  be  sent  away  also,  but  upon  his  submission  and  pro- 
mise to  pay  a yearly  tribute,  the  victor  left  him  as  kind  of  viceroy  over 
his  kingdom.  But,  whilst  Nebuchadnezzar  was  employed  in  other  con- 
quests, the  king  of  Judah  renounced  his  subjection,  and  refused  to  pay 
the  tribute.  The  Babylonian  monarch,  exasperated  at  this  conduct,  sent 
an  army  into  Judea,  which  laid  waste  the  whole  kingdom.  This  army 
carried  away  three  thousand  and  twenty  prisoners,  took,  and  murdered 
the  king,  and  dragged  his  carcass  out  of  the  city  gates,  where  they  left  it 
unburied. 

His  son  Jehoiachin  was  made  king ; but,  not  gaining  the  approbation  of 
the  king  of  Babylon,  was,  after  a reign  of  three  months,  with  his  wives, 

Jehoiachin  is  mother,  and  the  chief  officers  of  the  realm,  led  captive  to 
fnTogBabyionarried  Babylon  by  Nebuchadnezzar,  who  placed  on  the  throne  the 
nineteenth  and  last  king  of  Judah,  Zedekiah,  another  son  of  Josiah.  But 
Zedekiah  the  last  ^is  prince,  contrary  to  the  advice  of  the  prophet  Jeremiah, 
king  of  Judah.  rebelling  against  his  benefactor,  was,  in  the  eleventh  year 
of  his  reign,  conquered  by  the  king  of  Babylon.  The  king,  in  an  attempt 
to  break  through  the  besieging  forces,  was  seized,  his  children  slain  before 
his  face,  his  eyes  put  out ; and  thus  the  last  of  the  royal  house  of  David, 
blind  and  childless,  was  led  away  into  a foreign  prison.  Jerusalem  was 
The  people  car  destroyed,  the  temple  demolished,  and  the  people  were  car- 
ried away  captive,  captive  to  Babylon,  where  they  continued  seventy  years , 
captivity  70  years.  in  fulfilment  of  prophecy. 

From  the  books  of  Ezekiel  and  Daniel,  we  learn  what  the  captives 
endured  on  their  way  to  Babylon  ; and  it  seems  from  the  event,  that  adver- 
sity had  a favourable  influence  on  numbers  of  this  people.  It  brought 
them  to  repentance,  and  engaged  them  in  the  worship  and  ordinances  of 
their  religion.  Having  remained  in  captivity  during  the  appointed  period, 
Restored  by  Cy-  ^ey  were  permitted  by  Cyrus,  the  Persian  king,  who  had 
rus-  conquered  Babylon,  to  return  to  their  native  land,  536 

years  b.  c.  This  was  accomplished  under  the  direction  of  Zerubbabel  and 
Joshua,  their  leaders.  They  soon  began  the  rebuilding  of  the  temple,  but 
Rebuild  the  tem-  ^eir  enemies  prevented  them  from  making  any  progress. 
Ple*  Several  years  afterwards  they  commenced  the  work  anew, 

3 


j 


30 


HISTORY  OF  THE  JEWS. 


rind  completed  it  in  the  space  of  four  years,  516  b.  c.  Upon  this  event 
vhey  celebrated  the  first  passover. 

The  Jews,  in  their  dependent  state,  continued  to  enjoy  a degree  of  pros- 
perity under  the  sovereigns  of  Persia,  after  the  time  of  Cyrus.  His  suc- 
cessors, down  to  the  era  of  Alexander,  had,  in  general,  treated  them  with 
much  kindness.  Darius,  son  of  Cyrus,  favoured  the  Jews  during  his  long 
Favoured  by  the  reign.  Xerxes  confirmed  their  privileges.  Under  Arta- 
successors  of  c>  xerxes  they  were  still  more  favoured,  through  the  influence 

of  his  queen, Esther, a Jewess.  From  this  prince,  who  is  styled  in  Scripture 
Ahasuerus,  Ezra,  a man  of  priestly  descent,  obtained  very  liberal  presents 
among  the  Jews  remaining  in  Babylonia,  to  be  applied  to  the  service  of  the 
temple,  and  authority  to  re-establish  the  government  according  to  the  divine 
constitution,  480  b.  c.  Several  years  afterwards,  under  the  same  prince, 
The  walls  of  Je-  Nehemiah,  his  cup-bearer,  obtained  leave  to  go  to  Jerusalem 
rusaiem  rebuilt.  and  rebuild  its  walls.  He  and  Joiada,  the  high-priest,  re- 
formed many  abuses  respecting  tithes,  the  observation  of  the  Sabbath,  and 
the  marrying  of  strange  wives. 

The  Jewish  people  being  again  settled  by  Nehemiah,  were  governed  by 
their  high-priests,  and  the  council  of  the  elders  called  the  Sanhedrin. 
Under  Alexander  the  Great  they  continued  to  enjoy  these  immunities  and 
privileges,  and  he  even  exempted  them  from  paying  tribute  every  seventh 
year.  His  death  proved  a calamity  to  the  Jews.  From  this  time,  323  b.  c., 
Judea  mvaded  Judea  was  successively  invaded  and  subdued  by  the  Egyp- 
&c.the  Eg>ptians’  tians  and  Syrians,  and  the  inhabitants  were  reduced  to  bond- 
age. Under  the  priesthood  of  Onias  I.,  Ptolemy,  governor  of  Egypt,  taking 
advantage  of  the  circumstance  that  the  Jews  would  not  fight  on  the  Sab- 
bath, captured  Jerusalem  on  that  day,  and  carried  off  100,000  persons, 
whom,  however,  he  afterwards  treated  kindly.  When  Eleazer  was  high- 
priest,  he  sent  to  Ptolemy  Philadelphus  six  men  of  every  tribe  to  translate 
the  sacred  Scriptures  into  Greek  This  translation  is  the  celebrated  one 
called  the  Septuagint , 277  b.  c. 

In  170  b.  c.,  Jason,  the  brother  of  the  high-priest,  on  false  reports  of  tjie 
death  of  Antiochus  Epiphanes,  who  at  this  time  held  the  Jews  in  subjec- 
Aniiochus,  who  tion,  raised  great  disturbances  in  Jerusalem,  with  a view  to 

held  the  Jews  in  , . , , . . . , , , 

subjection,  pun-  secure  the  high-priesthood.  Antiochus,  irritated  by  the 
lion.  frequent  revolts  of  the  Jews,  marched  to  Jerusalem,  slew 

80,000  people,  took  40,000  captives,  and  then  entered  the  temple  and 
' plundered  the  treasures.  This  prince  having  commanded  the  Jews  to 
observe  the  rites  of  the  heathen,  and  to  eat  of  the  sacrifices,  some  of  the 
more  conscientious  among  them  chose  rather  to  suffer  death,  among  whom 
were  a mother  and  her  seven  sons,  who  expired  in  dreadful  tortures.  The 
same  year  the  king’s  commissioner,  who  had  been  intrusted  with  this 
iniquitous  business,  was  killed  by  Matathias  and  his  five  sons,  who  there- 


HISTORY  OF  THE  JEWS. 


31 


upon  fled  into  the  wilderness.  This  was  the  commencement  of  that  noble 
resistance  which  was  made  against  the  Syrian  power,  under  the  Maccabees, 
and  which  terminated  in  the  independence  of  the  nation. 

Judas  Maccabeeus,  the  bravest  of  the  sons  of  Matathias,  having  been 
chosen  by  the  Jews  for  their  prince  and  governor,  made  war  against  Antio- 
The  Maccabees  chus,  and  defeated  several  of  his  generals.  The  monarch, 
power. th*  S)riaa  hearing  of  the  defeat  of  his  troops  in  Judea,  took  an  oath 
that  he  would  destroy  the  whole  nation.  As  he  hastened  to  Jerusalem,  he 
fell  from  his  chariot,  and  died  miserably.  In  a battle  with  a general  of  one 
of  his  successors,  Judas  was  killed.  He  was  succeeded  by  his  brother, 
Jonathan,  who,  after  many  signal  services  rendered  to  his  country,  was 
basely  murdered  by  Tryphon,  an  officer  of  the  young  Antiochus,  who 
aspired  at  the  same  time  to  the  crown  of  Syria.  Jonathan  was  succeeded 
by  Simon  his  brother,  who  subdued  the  cities  of  Gaza  and  Joppa,  and 
cleared  Judea  of  many  of  the  Syrians.  He  was  murdered  in  the  midst  of 
his  conquests  by  his  son-in-law,  Ptolemy  Physcon. 

John  Hyrcanus,  son  of  Simon  Maccabaeus,  uniting  in  his  person  the 
offices  of  high-priest  and  generalissimo  of  the  army,  subdued  the  enemies 
• John  Hyrcanus  of  his  country,  ceased  to  pay  homage  to  the  kings  of  Syria, 
liberates  his  coun  £rmjy  established  his  government,  and  is  celebrated  for  his 
many  valuable  qualities.  He  not  only  delivered  his  nation  from  the  oppres- 
sion of  Syria,  but  he  made  some  conquests  both  in  Arabia  and  Phoenicia, 
turned  his  victorious  arms  against  the  Samaritans,  and  subdued  Idumea. 
At  the  time  of  his  death  he*had  raised  the  Jewish  nation  to  a very  consi- 
derable degree  of  wealth,  prosperity,  and  happiness.  He  reigned  twenty- 
eight  years.  His  sons  assumed  the  title,  as  well  as  the  power  of  kings  ; 
and  the  high-priesthood  remained  in  his  family,  though  not  in  the  person 
of  the  monarch.  His  descendants  are  distinguished  in  the  history  of  the 
Jewish  nation  by  the  appellation  of  the  Asmonean  dynasty,  which  con- 
tinued about  120  years.  His  son  Aristobulus  was  his  immediate  successor. 
This  prince  caused  himself  to  be  crowned  king  of  Judah,  and  was  the  first 
His  son  Aris-  who  assumed  that  title  after  the  Babylonish  captivity.  It 
that  was  called  is  recorded  that  he  caused  his  brother  Antigonus  to  be  killed 

kin"  after  the  cap-  . . « , , . . . , 1 • • . , 

tivity.  on  suspicion  of  disloyalty  ; that  his  mother,  claiming  a right 

to  the  sovereignty  by  virtue  of  the  will  of  Hyrcanus,  was  barbarously 
starved  to  death ; that  his  other  brothers  were  kept  in  close  confinement. 
He  was  fortunate  in  war;  but  his  successes  were  soon  interrupted  by  sick- 
ness ; and  the  deep  remorse  he  felt  on  account  of  the  treatment  of  his 
mother,  produced  a vomiting  of  blood,  which  speedily  closed  his  wicked 
life  and  reign. 

Alexander  Jannseus,  brother  to  the  late  king,  succeeded  ; he  considerably 
Alexander  Jan-  extended  the  kingdom  of  Judea,  by  the  conquest  of  all 

nseus  his  succes-  T . _ 0 . , , . . . , 

tor.  lturea  and  some  parts  of  byna  ; but  the  many  services  which 


32 


HISTORY  OF  THE  JEWS. 


he  rendered  his  country  were  quite  overlooked,  in  consequence  of  his 
cruelty  to  his  subjects.  Although  he  left  two  sons,  he  was  immediately 
Alexandra  and  succeeded  by  his  wife  Alexandra,  who  gave  the  throne  to 
others  succeed  epjegt  son?  named  Hyrcanus,  a very  weak  and  indolent 

prince.  His  younger  brother,  Aristobulus,  at  first  disturbed  his  succes- 
sion ; but  he  was  finally  established  on  his  throne  by  Pompey,  who  carried 
Aristobulus  and  his  family  captives  to  Rome.  Alexander,  one  of  the  sons 
of  Aristobulus,  escaping  from  that  city,  disturbed  the  peace  of  Judea,  until 
he  was  surprised  and  slain  by  the  Scipios,  two  captains  under  Pompey. 
Antigonus,  a son  of  Alexander,  assisted  by  the  Parthians,  dethroned 
Hyrcanus,  and  cut  off  his  ears;  but  this  cruelty  was  revenged,  Antigonus 
being  soon  after  slain  by  Mark  Antony.  His  brother,  Aristobulus,  who 
was  retained  prisoner  with  the  Parthians,  returned  to  Palestine,  where  he 
lived  contented  under  the  government  of  Herod,  who  had  been  nominated 
as  the  successor  of  Antigonus  by  the  Romans. 

Herod  I.  was  an  Ascalonite,  and  was  surnamed  the  Great.  Created 
king  of  Judea  (37  b.  c.)  by  Antony,  he  was  afterwards  confirmed  in  the 
Herod  I.  reigns,  regal  possession  by  Augustus.  His  reign  was  splendid,  but 
His  wickedness,  distinguished  by  a singular  degree  of  profligacy.  Some 
time  after  his  establishment  on  the  throne,  in  order  to  please  Mariamne, 
the  daughter  of  Hyrcanus,  whom  he  had  married,  he  appointed  her 
brother,  Aristobulus,  high-priest;  but  perceiving  that  he  was  much  beloved 
by  the  Jews,  he  caused  him  to  be  drowned  while  bathing.  After  the  battle 
of  Actium,  he  went  to  Rhodes  to  meet  Augustus,  between  whom  there 
existed  a peculiar  friendship.  Upon  his  return,  he  condemned  to  death 
his  wife,  Mariamne,  and  her  mother,  Alexandra.  From  this  hour  his  life 
was  a continual  scene  of  misery  and  ferocity.  At  the  instigation  of  his 
third  son,  he  sentenced  to  death  Aristobulus  and  Alexander,  his  children 
by  Mariamne,  and  the  next  year  Antipater  himself  experienced  the  same 
fate.  In  his  reign,  the  sceptre  being,  as  prophesied,  departed  from  Judah, 
Jesus  Christ  was  born,  according  to  the  vulgar  era,  a.  m.  4004,  but  really 
Jesus  Christ  is  f°ur  years  sooner.  His  birth  greatly  troubled  Herod  and 
born-  the  principal  Jews,  who  became  apprehensive  of  new  wars. 

After  ascertaining  the  place  of  his  nativity,  Herod  determined  on  his  death, 
and  supposed  he  had  effected  it ; but,  by  the  providence  of  God,  the  child 
was  removed  out  of  his  reach.  By  this  time,  Judea  was  fast  sinking  into 
a Roman  province,  and  Herod,  instead  of  being  head  of  the  Hebrew  reli- 
gious public,  became  more  and  more  on  a level  with  the  other  vassal  kings 
of  Rome.  He  died  of  a most  loathsome  and  painful  disease,  or  complica- 
tion of  diseases,  which  we  are  authorized  to  believe  was  the  direct  judg- 
ment of  God  upon  him,  for  his  enormous  wickedness. 

Herod  was  succeeded  by  his  eldest  son,  Archelaus,  who  had  the  title  of 
king,  but  possessed  only  a tetrarchy,  or  fourth  part  of  the  kingdom  of 


HISTORY  OF  THE  JEWS. 


33 


ArcheJaus  sue-  Judea.  The  rest  of  the  country  was  divided  into  three 
Seat.  Her°d  the  more  tetrarchies,  which  were  those  of  Galilee  and  Perea, 
that  of  Iturea,  and  that  of  Abilene.  Archelaus  governed  with  great  injus- 
tice and  cruelty,  and  on  this  account  was  condemned,  after  a solemn  hear- 
ing before  Augustus.  He  was  banished  to  Vienne,  in  Gaul,  his  estates 
Judea  reduced  to  confiscated,  and  Judea  reduced  in  form  to  a Roman  pro- 
a Roman  province.  v;nce>  fiis  successor  in  the  government  of  this  country 
rci-gns.  was  Herod  II.,  named  Antipas,  who  married  his  brother 

Philip’s  wife.  This  was  the  incestuous  marriage  on  account  of  Which 
John  the  Baptist  reproved  Herod,  as  mentioned  in  the  New  Testament. 
It  was  in  the  time  of  this  Herod  that  our  Saviour’s  crucifixion,  resurrec- 
tion, and  ascension,  occurred.  Herod  II.  enjoyed  only  the  tetrarchy  of 
Galilee  and  Perea.  He  was  succeeded  by  Herod  Agrippa,  the  son  of 
. Aristobulus,  grandson  of  Herod  the  Great.  Caligula,  the 
on  the  throne.  Roman  emperor,  invested  him  with  the  tetrarchy  of  his 
uncle  Philip,  and  conferred  on  him  the  title  of  king.  The  other  tetrar- 
chies fell  to  his  possession  shortly  afterwards.  It  was  this  Herod  who 
caused  the  apostle  James  to  be  martyred,  the  apostle  Peter  to  be  impri- 
soned, and  was  himself  smitten  by  an  angel  and  devoured  by  worms.  His 
son,  Agrippa  Minor,  succeeded,  and  was  the  last  king  of  the  Jews.  He. 
of  course,  received  his  title  and  authority  from  the  Roman  emperors. 
Suspicion  attached  to  him  of  having  lived  in  incest  with  his  sister  Bere- 
nice ; in  other  respects  he  bore  a good  character,  being  equitable  in  his 
administration,  of  a generous  disposition,  and  paying  a strict  attention  to 
the  externals  of  religion.  It  was  before  this  Agrippa  that  Paul  pleaded  in 
defence  of  the  gospel. 

All  things,  however,  tended  to  a rupture  between  the  Romans  and  the 
Jews,  their  subjects.  From  the  time  of  Herod  Agrippa,  Judea  had  been 
The  Jews  arm  the  theatre  of  many  cruelties,  rapines,  and  oppressions, 

against  the  Ro-  • ■ r • , T • i i 

mans.  arising  from  contentions  between  the  Jewish  priests;  the 

robberies  of  numerous  bands  of  banditti,  which  infested  the  country;  but 
more  than  all,  from  the  rapacious  and  flagitious  conduct  of  the  Roman 
governors.  The  last  of  these  governors  was  Gessius  Fiorus,  whom  his- 
tory represents  as  a monster  of  cruelty  and  wickedness,  and  whom  the 
Jews  regarded  rather  as  a bloody  executioner  sent  to  torture,  than  as  a 
magistrate  to  govern  them.  During  the  government  of  Felix,  his  prede- 
cessor, a dispute  arising  between  the  Jews  and  Syrians,  about  the  city  of 
Cesarea,  their  respective  claims  were  referred  to  the  Emperor  Nero,  at 
Rome.  The  decision  being  made  in  favour  of  the  Syrians,  the  Jews 
immediately  took  up  arms  to  avenge  their  cause.  Fiorus,  regarding  the 
growing  insurrection  with  inhuman  pleasure,  took  only  inefficient  means  to 
Vespasian  quell  it.  In  this  state  of  things,  Nero  gave  orders  to 
them. es  against  Vespasian,  his  general,  to  march  into  Judea  with  a powerful 


34 


HISTORY  OF  THE  JEWS. 


army.  Accordingly,  accompanied  by  his  son  Titus,  at  the  head  of  60,000 
well-disciplined  troops,  he  passed  into  Galilee,  the  conquest  of  which 
country  was  not  long  after  achieved.  While  Vespasian  was  thus  spread- 
ing the  victories  of  the  Roman  arms,  and  was  preparing  more  effectually 
to  curb  the  still  unbroken  spirit  of  the  Jews,  the  intelligence  of  his  elec- 
tion to  the  imperial  throne  induced  him  to  depart  for  Rome  ; but  he  left  the 
best  of  his  troops  with  his  son,  ordering  him  to  besiege  Jerusalem,  and 
utterly  to  destroy  it. 

Titus  prosecuted  the  enterprise  with  diligence,  and  besieging  the  city 
he  took  it  within  a few  months,  after  the  most  obstinate  resistance  of 
which  history  perhaps  gives  an  account.  Twice  during 
the  enterprise.  the  siege  he  offered  them  very  favourable  terms,  but  they 
were  so  infatuated  that  they  not  only  refused  his  offers,  but  insulted  his 
messenger,  Flavius  Josephus,  in  the  most  wanton  and  virulent  manner. 
After  this  conduct  there  remained  no  more  mercy  for  the  Jews.  Titus 
caused  the  hands  of  those  who  had  voluntarily  sought  shelter  in  the  Roman 
camp  to  be  cut  off,  and  sent  them  back  to  the  city,  and  others  he  crucified 
in  the  sight  of  their  countrymen.  Famine,  in  the  mean  time,  was  per- 
forming its  dreadful  work  within  the  walls  ; and  pestilence,  its  attendant, 
raged  beyond  control.  Thousands  died  daily,  and  were  carried  out  of  the 
gates  to  be  buried  at  the  public  expense ; until,  being  unable  to  hurry  the 
wretched  victims  to  the  grave  so  fast  as  they  fell,  they  filled  whole  houses 
with  them  and  shut  them  up.  When  Titus  entered  the  city,  he  gave  it 
up  to  be  plundered  by  the  soldiers,  and  most  of  the  inhabitants  were  put 
to  the  sword.  In  pursuance  of  this  general  order,  the  city  was  destroyed 

T ...  to  its  foundations,  and  even  the  rums  of  the  temple  were 

Jerusalem  is  de-  1 

stroyed.  demolished.  Josephus  says,  that  the  number  of  the  pri- 

soners taken  during  the  whole  time  of  the  Avar  Avas  ninety-seven  thousand, 
and  the  number  killed  in  the  city  during  the  same  period  amounted  to  one* 
million.  The  Jews,  who  remained  in  the  country,  now  paid  tribute  to  the 
Romans,  and  were  entirely  subject  to  their  laws. 

After  this  event  Jerusalem  was  partially  rebuilt,  and  in  118  a.  c.  the 
inhabitants  again  attempted  to  rebel,  but  were  speedily  overcome.  Adrian, 

, . „ the  emperor,  incensed  at  the  conduct  of  this  stubborn 

Is  partially  re-  1 

people,  resolved  to  level  the  city  with  the  earth,  that  is  to 
say  those  neAV  buildings  which  had  been  erected  by  the  Jews,  and  to  sow 
salt  in  the  ground  on  which  the  place  had  stood.  Thus  was  fulfilled  a 
prophecy  of  our  Saviour,  Avho  foretold  that  neither  in  the  city  nor  in  the 
temple  should  one  stone  be  left  upon  another.  This,  therefore,  may  be 
called  the  final  destruction  of  Jerusalem,  which  took  place  forty-seven  years 
after  that  effected  by  Titus.  Adrian,  however,  saw  fit,  from  some  cause, 
to  build  the  city  over  anew,  to  which  he  gave  the  name  AElia  Capitolina. 
It  was  a short-lived  change,  for  when  the  Empress  Helena,  the  mother  of 


built. 


HISTORY  OF  THE  JEWS. 


35 


Constantine  the  Great,  visited  the  city,  she  found  it  in  a forlorn  and  ruin- 
ous state. 

The  national  existence  of  the  Jews  may  be  considered  as  having  termi- 
nated with  the  destruction  of  Jerusalem  by  Titus.  They  were  no  longer 
The  Jews  exist  one  people,  or  in  a situation  to  preserve  their  institutions  as 


tion,mbut  are^cat-  a body.  Though  numbers  remained  in  their  native  land, 
eanll.  °ver  tne  yet  vast  multitudes  were  dispersed  over  the  face  of  the 
earth,  on  which  they  have  ever  since  been  wanderers.  The  reader  of  the 
Bible  will  see  in  these  events  a remarkable  fulfilment  of  the  predictions  of 
the  ancient  prophets,  and  of  our  Saviour;  and  he  will  also  learn  the  evil 
and  danger  of  despising  divine  admonitions,  and  abusing  religious  privi- 
leges. When  we  meet  with  one  of  the  descendants  of  Abraham,  (and  in 
what  place  are  they  not  to  be  met  with  ?)  we  see  a miracle — a living  con- 
firmation of  the  divine  veracity — a proof  that  the  Bible  is  true,  and  an  in- 
dubitable testimony  that  there  is  a God  who  judgeth  in  the  earth. 

It  is  not  our  design,  neither  is  it  compatible  with  the  brevity  of  this 
sketch,  to  trace  continuously  the  history  of  the  Jews,  in  their  wide  disper- 

in  the  history  s^ons»or  the  various  countries  in  which  they  have  existed, 
mains  oniiySo1  del  s^nce  great  event  above  recorded.  All  the  purpose  that 
scribe  their  condi-  remains  to  be  answered,  in  regard  to  this  division  of  our 
dem  times.  subject,  is  to  furnish  the  reader  with  a brief  account  of  the 

condition  of  this  remarkable  people,  in  later  times,  chiefly  within  the  last 
and  present  centuries.  Their  residences  and  numbers,  as  recently  ascer- 
tained, will  also  be  given.  Abating  the  circumstance,  that  the  state  of  most 
nations  has  ameliorated  since  the  era  of  their  dispersion,  it  will  be  naturally 
inferred  that  such  as  their  condition  now  is,  such  it  has  substantially  been 
for  centuries.  They  have,  in  most  instances,  reaped  the  fruits  of  the  com- 
They  have  suf  mon  imProvement  5 and  those  persecutions  to  which  they 
fered  less  from  per-  ar8  known  to  have  been  exposed  in  past  ages,  have,  in  some 

sedition  than  for-  r 1 o’  1 

merly-  measure  at  least,  ceased  with  the  spirit  which  gave  birth  to 

these  and  other  instances  of  bigoted  and  revengeful  feelings.  Still  it  is  not 
to  be  denied  that  the  Jews,  from  certain  peculiarities  in  their  character  and 
manner  of  life,  seem  likely  to  be  the  last  people  who,  throughout  the  world, 
will  enjoy  the  happiness  of  perfect  equality  in  rights  and  privileges  with 
the  rest  of  their  fellow-men. 

The  Jews,  though  widely  scattered  over  the  earth,  and  constituting  a 
portion  of  almost,  every  nation,  present  the  singular  phenomenon  of  a peo- 
The  Jews  have  pie  subsisting  for  ages,  without  their  civil  and  religious 

survived  their  po-  ..  . . . . , ..... 

liticai  existence,  policy,  and  thus  surviving  even  their  political  existence. 
Unlike  other  conquered  nations,  they  have  never  mingled  with  their  con- 
querors, and  lost  their  separate  name  and  character,  but  they  invariably 
constitute  a distinct  people  in  every  country  in  which  they  live.  This  fact 
enables  us  to  point  out  their  present  state  with  a degree  of  accuracy,  and 


36 


HISTORY  OF  THE  JEWS. 


affords  a strong  reason  for  doing  it ; since,  doubtless,  important  designs  are 
to  be  answered  by  the  providence  of  God  in  preserving  this  people  in  so 
extraordinary  a manner. 

In  our  brief  account  of  their  more  modern  history,  we  have  to  remark, 
that,  at  the  beginning  of  the  eighteenth  century,  Poland  and  the  adjacent  pro- 
Poland  the  head-  v^nces’  f°r  some  time,  been  the  head-quarters  of  the  Jews, 
quarters  of  the  jn  that  kingdom  they  formed  the  only  middle  order  between 
a?es  the  nobles  and  the  serfs.  Almost  every  branch  of  traffic  was 

in  their  hands.  They  were  the  corn-merchants,  shop-keepers,  and  inn- 
keepers; in  some  towns  they  formed  the  greater  part  of  the  population, 
and  in  some  villages  almost  the  whole.  In  the  west  of  Europe,  in  the  mean 
time,  those  great  changes  were  slowly  preparing,  which,  before  the  close 
of  the  century,  were  to  disorganize  the  whole  frame-work  of  society.  The 
new  opinions  not  merely  altered  the  political  condition  of  the  Jews,  as  well 
as  that  of  almost  all  orders  of  men  ; but  they  penetrated  into  the  very  sanc- 
tuary of  Judaism,  and  threatened  to  shake  the  dominion  of  the  rabbins,  as 
they  had  that  of  the  Christian  priesthood,  to  its  basis.  The  Jews  "were 
hated  as  the  religious  ancestors  of  the  Christians,  and  it  became  the  accus- 
tomed mode  of  warfare  to  wound  Christianity  through  the  sides  of  Judaism. 
The  legislation  of  Frederick  the  Great  almost,  as  it  were,  throws  us  back 
into  the  middle  ages.  In  1750,  appeared  an  edict  for  the  general  regula- 
tion of  the  Jews  in  the  Prussian  dominions.  It  limited  the  number  of  the 
T Jews  in  the  kingdom,  divided  them  into  those  who  held  an 

Prussia  subjected  ordinary,  or  an  extraordinary  protection  from  the  crown. 

to  many  taxes  and  J J 1 

disabilities.  The  ordinary  protection  descended  to  one  child,  the  extra- 

ordinary was  limited  to  the  life  of  the  bearer.  Foreign  Jews  were  pro- 
hibited from  settling  in  Prussia ; exceptions  were  obtained  only  at  an 
exorbitant  price.  Widows  who  married  foreign  Jews  must  leave  the  king- 
dom. The  protected  Jews  were  liable  to  enormous  and  especial  burdens. 
They  paid,  besides  the  common  taxes  of  the  kingdom,  for  their  patent  of 
protection,  for  every  election  of  an  ^lder  in  their  community,  and  for  every 
marriage.  But  though  thus  heavily  taxed,  they  were  excluded  from  all 
civil  functions,  and  from  many  of  the  most  profitable  branches  of  trade,  from 
agriculture,  from  breweries  and  distilleries,  from  manufactures,  from  inn- 
keeping, from  victualling,  from  physic  and  surgery. 

Nor  in  more  enlightened  countries  was  the  public  mind  prepared  for 
any  essential  innovations  in  the  relative  condition  of  the  Jews.  In  Eng- 
land, at  the  beginning  of  the  eighteenth  century,  their  cause  was  brought 
forward  under  the  unpopular  auspices  of  Toland  the  Freethinker.  In 
in  England  in  1^53,  a more  important  measure  was  attempted.  A bill 
the  isth  century,  was  introduced  into  parliament  for  the  naturalization  of  all 

laws  at  one  time  1 

passed  to  favour  Jews  who  had  resided  three  years  in  the  kingdom,  with- 
tne  Jews  were  soon  J D 

abolished.  out  being  absent  more  than  three  months  at  a time.  It 


HISTORY  OF  THE  JEWS. 


37 


excluded  them  from  all  civil  offices,  but  in  other  respects  bestowed  all  the 
privileges  of  British  subjects.  The  bill  passed  both  houses,  and  received 
the  royal  assent.  But  the  old  jealousies  only  slumbered,  they  were  not 
extinguished.  So  much  clamour  was  raised  by  various  classes  of  the 
people,  that  the  ministry,  and  the  houses  of  parliament,  found  it  necessary 
to  repeal  the  obnoxious  statutes. 

In  Italy,  till  the  French  revolution,  the  Jews  enjoyed  their  quiet  freedom, 

. In  Rome  they  were  confined  to  their  Ghetto,  and  still  corn- 

Their  state  more  J 

f-ngi.ule  Jn  Iualy’  strained  to  listen  to  periodical  sermons.  In  the  maritime 

lill  the  French  re-  r 

volution.  towns  they  continued  to  prosper. 

In  Germany,  among  the  first  measures  which  Joseph  II.,  when  he 
ascended  the  throne  in  1780,  saw  fit  to  adopt,  was  a plan  for  the  ameliora. 
tion  of  the  condition  of  the  Jews.  In  Vienna,  they  had  been  barely 
tolerated  since  their  expulsion  by  Leopold  the  First.  After  a period  they 
were  permitted  to  return.  Under  Maria  Theresa  the  Jews  were  suffered 
to  reside  in  Vienna,  and  enjoyed  a certain  sort  of  protection.  In  the  other 
provinces  of  the  empire  they  had  lived  unmolested,  unless,  perhaps,  by 
seme  vexatious  local  regulations,  or  popular  commotions  in  the  different 
cities.  Joseph  II.  published  his  edict  of  toleration,  by  which  he  opened 

in  Germany  they  to  the  Jews  the  schools,  and  the  universities  of  the  empire, 

were  tolerated  by  , , ....  _ , . , , 

Joseph  ii.  and  gave  them  the  privilege  of  taking  degrees  as  doctors  in 

medicine,  philosophy,  and  the  civil  law.  He  conferred  upon  them  other 
important  privileges,  which  it  is  not  necessary  here  to  name.  Still,  though 
they  were  governed  by  the  same  laws  with  the  Christians,  they  were  liable 
to  a toleration-tax,  and  certain  other  contributions. 

That  terrible  epoch,  the  Revolution,  found  some  Jews  in  France;  after 
their  final  expulsion,  a few  Portuguese  fugitives  had  been  permitted  to  take 
up  their  abode  in  Bordeaux  and  Bayonne.  There  were  a certain  number 
in  the  old  papal  dominions  in  Avignon.  The  conquest  of  the  city  of  Metz, 
and  afterwards  of  Alsace,  included  some  considerable  communities  under 
the  dominion  of  France.  The  Jews  of  this  latter  province  presented  a 
remarkable  petition  in  1780  to  the  king  in  council.  They  complained  of 
great  oppressions,  particularly  of  a capitation-tax,  which  in  addition  to  the 
royal  patent  of  protection,  the  lords  of  the  soil  exacted,  for  the  right  of 
residence  within  their  domains,  from  which  not  even  the  aged,  nor  infirm, 

in  France  their  nor  children,  nor  even  the  Rabbins  and  officers  of  the  syna- 
fed^esse^in^pan  g°©ue»  were  exempt.  The  appeal  to  the  equity  of  Louis 
by  Louis  xvi.  XVI.  was  not  in  vain — the  capitation-tax  was  abolished  in 
1784 ; and  in  1788,  a commission  was  appointed  to  devise  means  for  re- 
modelling, on  principles  of  justice,  all  laws  relating  to  the  Jews.  This 
plan,  however,  was  anticipated  or  set  aside  by  the  revolutionary  tribunals, 
who  were  more  rapid  in  their  movements  than  the  cautious  justice  of  the 
sovereign.  In  1790,  this  class  of  people,  who  had  watched  their  oppor- 


58 


HISTORY  OF  THE  JEWS. 


tunity,  sent  in  a petition,  claiming  equal  rights  as  citizens.  The  measure 
TT  , , was  not  passed  without  considerable  discussion  ; but  Mira- 

Under  the  revo-  r 

lution  they  were  beau  an(j  Rabaut  St.  Etienne  declared  themselves  their 

acknowledged  as 

free  citizens.  advocates,  and  the  Jews  were  recognised  as  free  citizens  of 
the  great  republic. 

In  the  year  1800,  Napoleon  summoned  a grand  Sanhedrin  of  the  Jews 
to  assemble  at  Paris.  We  are  more  inclined  to  look  for  motives  of  policy 
in  isos,  Napo-  in  the  acts  of  this  extraordinary  man,  than  of  vanity  or  phi- 

leon  summoned  a , . , . 

Sannedrin.  lanthropy ; nor  does  it  seem  unlikely  that  in  this  singular 

transaction  he  contemplated  remotely,  if  not  immediately,  both  commercial 
and  military  objects.  He  might  hope  to  turn  to  his  own  advantage,  by  a 
cheap  sacrifice  to  the  national  vanity,  the  wide  extended  and  rapid  corre- 
spondence of  the  Jews  throughout  the  world,  which  notoriously  outstripped 
his  own  couriers,  and  the  secret  ramifications  of  their  trade,  which  not 
only  commanded  the  supply  of  the  precious  metals,  but  much  of  the  internal 
traffic  of  Europe,  and  probably  made  great  inroads  on  the  Continental 
Twelve  ques  System.  It  must,  however,  be  acknowledged,  that  the 
tions  submitted  to  twelve  questions  submitted  to  the  Sanhedrin  seem  to  refer 

the  Sanhedrin,  * 

with  the  answers,  to  the  Jews  strictly  as  subjects  and  citizens  of  the  empire. 
They  were  briefly  as  follows  : — I.  Is  polygamy  allowed  among  the  Jews  ? 
II.  Is  divorce  recognised  by  the  Jewish  Law  ? III.  Can  Jews  inter- 
marry with  Christians?  IV.  Will  the  French  people  be  esteemed  by  the 
Jews  as  strangers  or  as  brethren  ? V.  In  what  relation,  according  to  the 
Jewish  Law,  would  the  Jews  stand  towards  the  French?  VI.  Do  Jews 
born  in  France  consider  it  their  native  country  ? Are  they  bound  to  obey 
the  laws  and  customs  of  the  land?  VII.  Who  elect  the  Rabbins?  VIII. 
What  are  the  legal  powers  of  the  Rabbins  ? IX.  Is  the  election  and 
authority  of  the  Rabbins  grounded  on  law  or  custom?  X.  Is  there  any 
kind  of  business  in  which  Jews  may  not  be  engaged  ? XI.  Is  usury  to 
their  brethren  forbidden  by  the  Law  ? XII.  Is  it  permitted  or  forbidden 
to  practise  usury  with  strangers  ? — The  answers  of  the  deputies  were  clear 
and  precise  : as  they  throw  much  light  on  the  opinions  of  the  more  en- 
lightened Jews,  they  are  subjoined  with  as  much  conciseness  as  possible, 
though  we  suspect  that  they  are  not  universally  recognised  as  the  authori- 
tative sentence  of  the  nation.  I.  Polygamy  is  forbidden,  according  to  a 
decree  of  the  Synod  of  Worms,  in  1030.  II.  Divorce  is  allowed,  but  in 
this  respect  the  Jews  recognise  the  authority  of  the  civil  law  of  the  land 
m which  they  live.  III.  Intermarriages  with  Christians  are  not  forbidden, 
though  difficulties  arise  from  the  different  forms  of  marriage.  IV.  The 
Jews  of  France  recognise  in  the  fullest  sense  the  French  people  as  their 
brethren.  V.  The  relation  of  the  Jew  to  the  Frenchman  is  the  same  as 
of  Jew  to  Jew.  The  only  distinction  is  in  their  religion.  VI.  The  Jews 
acknowledged  France  as  their  country,  when  oppressed, — how  much  more 


HISTORY  OR  THE  JEWS. 


39 


must  they  when  admitted  to  civil  rights  ? VII.  The  election  of  the  Rab- 
bins is  neither  defined  nor  uniform.  It  usually  rests  with  the  heads  of  each 
family  in  the  community.  VIII.  The  Rabbins  have  no  judicial  power; 
the  Sanhedrin  is  the  only  legal  tribunal.  The  Jews  of  France  and  Italy 
being  subject  to  the  equal  laws  of  the  land,  whatever  power  they  might 
otherwise  exercise  is  annulled.  IX.  The  election  and  powers  of  the  Rab- 
bins rest  solely  on  usage.  X.  All  business  is  permitted  to  the  Jews.  The 
Talmud  enjoins  that  every  Jew  be  taught  some  trade.  XI.  XII.  The 
Mosaic  institute  forbids  unlawful  interest ; but  this  was  the  law  of  an  agri- 
cultural people.  The  Talmud  allows  interest  to  be  taken  from  brethren 
and  strangers  ; it  forbids  usury. 

The  laws  of  France  relating  to  the  Jews  have  remained  unaltered : in 
Italy,  excepting  in  the  Tuscan  dominions,  they  have  become  again  subject 

The  condition  of  to  the  ancient  regulations.  In  Germany,  some  hostility  is 
ing  in6 Germany0 at  yet  lurking  in  the  popular  feeling,  not  so  much  from  reli- 

present,  particu-  . . _ ....  . 

lariy  in  Prussia.  gious  animosity  as  from  commercial  jealousy,  in  the  great 
trading  towns,  Hamburgh,  Bremen,  Lubeck,  and  particularly  Frankfort, 
where  they  are  still  liable  to  an  oppressive  tax  for  the  right  of  residence. 
Nor  did  the  ancient  nobility  behold,  without  sentiments  of  animosity,  their 
prgud  patrimonial  estates  falling,  during  the  great  political  changes,  into 
the  hands  of  the  more  prosperous  Israelites.  Nevertheless,  their  condition, 
both  political  and  intellectual,  has  been  rapidly  improving.  Before  the  fall 
of  Napoleon,  besides  many  of  the  smaller  states,  the  grand-duke  of  Baden, 
in  1809,  the  king  of  Prussia,  in  1812,  the  duke  of  Mecklenburgh-Schwerin, 
in  1812,  the  king  of  Bavaria,  in  1813,  issued  ordinances  admitting  the 
Jews  to  civil  rights,  exempting  them  from  particular  imposts,  and  opening 
to  them  all  trades  and  professions.  The  act  for  the  federative  constitution 
of  Germany,  passed  at  the  congress  of  Vienna,  in  1815,  pledges  the  diet  to 
turn  its  attention  to  the  amelioration  of  the  civil  state  of  the  Jews  through- 
out the  empire.  The  king  of  Prussia  had,  before  this,  given  security  that 
he  would  nobly  redeem  his  pledge  ; he  had  long  paid  great  attention  to  the 
encouragement  of  education  among  the  Jews  ; and  in  his  rapidly  improving 
dominions,  the  Jews  are  said  to  be  by  no  means  the  last  in  the  career  of 
advancement.  Nor  has  his  benevolence  been  wasted  on  an  ungrateful 
race : they  are  reported  to  be  attached  with  patriotic  zeal  to  their  native 
land ; many  Jews  are  stated  to  have  fallen  in  the  Prussian  ranks  at 
Waterloo. 

The  policy  of  the  Russian  government  seems  to  have  been  to  endea- 
vour to  overthrow  the  Rabbinical  authority,  and  to  relieve  the  crowded 

They  are  re-  Polish  provinces  by  transferring  the  Jews  to  less  densely 
sia.  peopled  parts  of  their  dominions,  where  it  was  hoped  they 

might  be  induced  or  compelled  to  become  an  agricultural  race.  A ukase 
of  the  Emperor  Alexander,  in  1803-4,  prohibited  the  practice  of  small 


L 


40 


HISTORY  OF  THE  JEWS. 


trades  to  the  Jews  of  Poland,  and  proposed  to  transport  numbers  of  them 
to  agricultural  settlements.  He  transferred,  likewise,  the  management 
of  the  revenue  of  the  communities  from  the  Rabbins,  who  were  accused 
of  malversation,  to  the  elders.  A recent  decree  of  the  Emperor  Nicholas 
appears  to  be  aimed  partly  at  the  Rabbins,  who  are  to  be  immediately 
excluded  by  the  police  from  any  town  they  may  enter,  and  at  the  petty 
traffickers,  who  are  entirely  prohibited  in  the  Russian  dominions ; though 
the  higher  order  of  merchants,  such  as  bill-brokers  and  contractors,  are 
admitted,  on  receiving  an  express  permission  from  government : artisans 
and  handicraftsmen  are  encouraged,  though  they  are  subject  to  rigorous 
police  regulations,  and  must  be  attached  to  some  guild  or  fraternity.  They 
cannot  move  without  a passport. 

It  only  remains  to  give  the  best  estimate  we  can  afford  of  the  number 
of  the  Jews  now  dispersed  throughout  the  four  quarters  of  the  world. 

Numbers  of  the  Such  statements  must  of  necessity  be  extremely  loose  and 

Jews  ill  various  . . „ . „ , , , , • *y\  , 

parts  of  the  world,  imperfect.  Even  in  Europe  it  would  be  difficult  to  approxi- 
mate closely  to  the  truth  ; how  much  more  so  in  Africa  and  Asia,  where 
our  data  depend  on  no  statistic  returns,  and  where  the  habits  of  the  people 
are  probably  less  stationary  ! 

It  is  calculated  that  there  exist  between  four  and  five  millions*  of  this 
people,  descended  in  a direct  line  from,  and  maintaining  the  same  laws 
with,  their  forefathers,  who,  above  3000  years  ago,  retreated  from  Egypt 
under  the  guidance  of  their  inspired  lawgiver. 

In  Africa,  we  know  little  more  of  their  numbers  than  that  they  are 
found  along  the  whole  coast,  from  Morocco  to  Egypt ; they  travel  with  the 
caravans  into  the  interior:  nor  is  there  probably  a region  undiscovered  by 
Christian  enterprise,  which  has  not  been  visited  by  the  Jewish  trafficker. 
In  Morocco,  they  are  said  to  be  held  in  low  estimation,  and  treated  with 
great  indignity  by  the  Moors. 

In  Egypt,  150  families  alone  inhabit  that  great  city,  Alexandria,  which 
has  so  often  flowed  with  torrents  of  Jewish  blood,  and  where,  in  the  splen- 
did days  of  the  Macedonian  city,  their  still  recruited  wealth  excited  the 
rapacious  jealousy  of  the  hostile  populace  or  oppressive  government. 

In  Cairo,  the  number  of  Jews  is  stated  at  2000,  including,  it  should 
seem,  sixty  Karaite  families.  The  Falashes,  or  Jewish  tribe  named  by 
Bruce,  inhabit  the  borders  of  Abyssinia;  and  it  is  probable  that  in  that 
singular  kingdom,  many  Jews  either  dwell  or  make  their  periodical 
visits.! 


* A statement  has  just  been  published  from  the  Weimar  Geographical  Ephemerides, 
which  gives  the  whole  number  of  Jews  at  little  more  than  three  millions.  We  should  con- 
ceive the  Asiatic,  and  perhaps  the  Russian,  stated  too  low;  but  we  subjoin  their  numbers. 

f In  the  Weimar  statement,  the  Jews  of  Africa  stand  as  follows:  Morocco  and  Fea 
300,000;  Tunis,  130,000;  Algiers  30,000;  Gabes  or  Habesh,  20,000;  Tripoli,  12  000; 
Egypt,  12,000.  Total,  504,000 


HISTORY  OF  THE  JEWS. 


41 


In  Asia,*  the  Jews  still,  most  likely,  might  be  found  in  considerable 
numbers  on  the  verge  of  the  continent ; in  China,  where  we  are  not  aware 
that  their  communities  have  ceased  to  exist,  and  on  the  coast  of  Malabar, 
in  Cochin,  where  two  distinct  races,  called  black  and  white  Jews,  were 
visited  by  Dr.  Buchanan.  The  traditions  of  the  latter  averred  that  they 
had  found  their  way  to  that  region  after  the  fall  of  Jerusalem,  but  the  date 
they  assigned  for  their  migration  singularly  coincided  with  that  of  a per- 
secution in  Persia,  about  a.  c.  508,  from  whence,  it  is  probable,  they  found 
their  way  to  India.  The  origin  of  the  black  Jews  is  more  obscure  ; it  is 
not  impossible  that  they  may  have  been  converts  of  the  more  civilized 
whites ; or,  perhaps,  they  are  descendants  of  black  slaves.  The  Malabar 
Jews  were  about  1000  ; they  possessed  a copy  of  the  Old  Testament. 
Many  are  found  in  other  parts  of  the  East  Indies. 

In  Bokhara  reside  2000  families  of  Jews  ; in  Balkh,  150. 

In  Persia,  they  have  deeply  partaken  of  the  desolation  which  has  fallen 
on  the  fair  provinces  of  that  land  ; their  numbers  were  variously  stated  to 
Mr.  Wooltf,  at  2974  and  3590  families.  Their  chief  communities  are  at 
Shiraz  and  Ispahan,  Kashaan  and  Yazd.  They  are  subject  to  the  heaviest 
exactions,  and  to  the  capricious  despotism  of  the  governors.  “I  have 
travelled  far,”  said  a Jew  to  Mr.  WoolfF;  “the  Jews  are  everywhere 
princes  in  comparison  with  those  in  the  land  of  Persia.  Heavy  is  our 
captivity,  heavy  is  our  burden,  heavy  is  our  slavery ; anxiously  we  wait 
for  redemption.” 

In  Mesopotamia  and  Assyria,  the  ancient  seats  of  the  Babylonian  Jews 
are  still  occupied  by  5270  families,  exclusive  of  those  in  Bagdad  and  Bas- 
sora.  The  latter  are  described  as  a fine  race,  both  in  form  and  intellect ; 
in  the  provinces  they  are  broken  in  mind  and  body  by  the  heavy  exactions 
of  the  pashas,  and  by  long  ages  of  sluggish  ignorance.  At  Bagdad,  the 
ancient  title  of  Prince  of  the  Captivity,  so  long,  according  to  the  accounts 
of  the  Jews,  entirely  suppressed,  was  borne  by  an  ancient  Jew  named 
Isaac.  He  paid  dear  for  his  honour ; he  was  suddenly  summoned  to  Con- 
stantinople and  imprisoned. 

At  Damascus,  there  are  seven  synagogues  and  four  colleges. 

In  Arabia,  whether  or  not  entirely  expelled  by  Mohammed,  or  having 
returned  to  their  ancient  dwellings  in  later  periods,  the  Beni-Khaibr  still 
retain  their  Jewish  descent  and  faith.  In  Yemen  reside  2658  families, 
18,000  souls. 

In  Palestine,  of  late  years,  their  numbers  have  greatly  increased ; it  is 
said,  but  we  are  inclined  to  doubt  the  numbers,  that  10,000  inhabit  Safet 
and  Jerusalem.  They  are  partly  Karaites.  Some  very  pathetic  hymns 

•Asia: — Asiatic  Turkey,  330,000;  Arabia,  200,000;  Hindostan,  100,000;  China, 
60,000;  Turkistan,  40,000;  Province  of  Iran,  35,000;  Russia  in  Asia,  3000.  Total, 
768,000. — Weimar  Statement. 


42 


HISTORY  OF  THE  JEWS. 


of  this  interesting  Israelitish  race  have  been  published  in  the  Journals  of 
Mr.  Woolff,  which  must  have  a singularly  affecting  sound  when  heard 
from  children  of  Israel,  bewailing,  upon  the  very  ruins  of  Jerusalem,  the 
fallen  city,  and  the  suffering  people. 

In  the  Turkish  dominions,  not  including  the  Barbary  states,  the  Israelites 
are  calculated  at  800,000.  In  Asia  Minor  they  are  numerous,  in  general 
unenlightened,  rapacious,  warred  on,  and  at  war  with  mankind. 

In  Constantinople,  they  are  described  as  the  most  fierce  and  fanatical 
race  which  inhabit  the  city.  Hated  by  and  hating  the  Greeks  with  the 
unmitigated  animosity  of  ages,  they  lend  themselves  to  every  atrocity  for 
which  the  government  may  demand  unrelenting  executioners.  They  were 
employed  in  the  barbarous  murder  and  maltreatment  of  the  body  of  the 
Patriarch;  on  the  other  hand,  the  old  rumours  of  their  crucifying  Christian 
children  are  still  revived  : the  body  of  a youth  was  found  pierced  with 
many  wounds ; the  murder  was,  with  one  voice,  charged  upon  the  Jews. 
Their  numbers  are  stated  at  40,000. 

At  Adrianople  reside  800  families,  with  thirteen  synagogues. 

In  Salonichi,  30,000  possess  thirty  synagogues  ; and  in  this  city,  the 
ancient  Thessalonica,  the  most  learned  of  the  Eastern  Rabbins  are  reported 
to  teach  in  their  schools,  with  great  diligence,  the  old  Talmudic  learning. 

In  the  Crimea,  the  Karaites  still  possess  their  wild  and  picturesque 
mountain  fortress,  so  beautifully  described  by  Dr.  Clarke,  with  its  cemetery 
reposing  under  its  ancient  and  peaceful  grove,  and  the  simple  manners  of 
its  industrious  and  blameless  people,  who  are  proverbial  elsewhere,  as  in 
this  settlement,  for  their  honesty.  Their  numbers  amount  to  about  1200. 

In  the  Russian  Asiatic  dominions,  about  Caucasus  and  in  Georgia,  their 
numbers  are  considerable.  In  Georgia  some  of  them  are  serfs  attached  to 
the  soil;  some,  among  the  wild  tribes  about  Caucasus,  are  bold  and 
marauding  horsemen  like  their  Tartar  compatriots. 

But  the  ancient  kingdom  of  Poland,  with  the  adjacent  provinces  of 
Moravia,  Moldavia,  and  Wallachia,  is  still  the  great  seat  ol  the  modem 
Jewish  population.  Three  millions  have  been  stated  to  exist  in  these 
regions  ; but  probably  this  is  a great  exaggeration.  In  Poland,  they  form 
the  intermediate  class  between  the  haughty  nobles  and  the  miserable 
agricultural  villeins  of  that  kingdom.*  The  rapid  increase  of  their  popu- 
lation, beyond  all  possible  maintenance  by  trade,  embarrasses  the  govern- 
ment. They  cannot  ascend  or  descend ; they  may  not  become  possessors, 
they  are  averse  to  becoming  cultivators  of  the  soil ; they  swarm  in  all  the 
towns.  In  some  districts,  as  in  Volhynia,  they  are  described  by  Bishop 
James  as  a fine  race,  with  the  lively,  expressive  eye  of  the  Jew,  and  forms 
though  not  robust,  active  and  well-proportioned.  Of  late  years  much 


• A Jewish  free  corps  served  under  Kosciusko  during  the  insurrection  in  Poland. 


HISTORY  OF  THE  JEWS. 


43 


attention,  under  the  sanction  of  the  government,  has  been  paid  to  their 
education,  and  a great  institution  established  for  this  purpose  at  Warsaw. 

The  number  of  Jews  in  the  Austrian  dominions  is  estimated,  including 
Gallicia,  at  650,000.  In  the  Prussian  dominions  at  135,000.  In  the  rest 
of  Germany,  138,000.  The  Emperor  of  Austria  has  afforded  to  Europe 
the  novel  sight  of  a Jew  created  a baron,  and  invested  with  a patent  of 
nobility. 

In  Denmark  and  Sweden  the  Jews  are  in  considerable  numbers ; those 
resident  in  Copenhagen  were  stated,  in  1819,  at  1,491.  They  enjoy  free- 
dom of  trade  and  the  protection  of  the  government. 

The  Netherlands  contain  80,000. 

In  France,  now  deprived  of  the  German  and  Italian  provinces  of  the 
empire,  the  Israelites  are  reckoned  at  about  40  or  50,000. 

In  Spain,  the  iron  edict  of  Ferdinand  and  Isabella  still  excludes  the 
Israelite.  At  the  extremity  of  the  land,  in  Gibraltar,  3 or  4,000  are  found 
under  the  equitable  protection  of  Great  Britain. 

In  Portugal  they  have  been  tolerated  since  the  time  of  the  late  king, 
John  VI.,  who  remunerated  their  services  in  introducing  large  cargoes  of 
corn  during  a famine,  by  the  recognition  of  their  right  to  inhabit  Lisbon.* 

In  Italy  their  numbers  are  considerable.  It  is  said  that  many  have  taken 
refuge  in  Tuscany  from  the  sterner  government  of  Sardinia  ; where,  under 
the  French  dominion,  among  a Jewish  population  of  5,543,  there  were  182 
landed  proprietors,  402  children  attended  the  public  schools : 7,000  is 
given  as  their  number  in  the  Austrian  territories  in  Italy. 

In  Great  Britain,  the  number  of  Jews  is  variously  stated  from  12  to 
25,000.  They  are  entitled  to  every  privilege  of  British  subjects,  except 
certain  corporate  offices  and  seats  in  parliament,  from  which  they  are 
excluded  by  the  recent  act,  which  requires  an  oath  to  be  taken  on  the  faith 
of  a Christian.  In  the  city  of  London  they  were  prevented  by  municipal 
regulations  from  taking  out  their  freedom ; a restriction  which  subjected 
them  to  occasional  embarrassment  and  vexation.  By  recent  acts  of  parlia- 
ment, however,  all  disabilities  have  been  removed. 

The  Jews  in  the  United  States,  in  1871,  are  estimated  at  250,000.  The  few 
in  the  former  dominions  of  Spain  and  Portugal,  are  descendants  of  those  who, 


* Europe: — In  Russia  and  Poland,  608,800;  Austria,  453,524;  European  Turkey, 
321,000;  States  of  the  German  Confederation,  138,000;  Prussia,  134,000;  Netherlands, 
80,000;  France,  60,000;  Italy,  36,000;  Great  Britain,  12,000 ; Cracow,  7300  ; Ionian 
Isles,  7000;  Denmark,  6000 ; Switzerland,  1970;  Sweden,  450.  Total  number  of  Jews 
in  Europe,  1,918,053;  or  a proportion  of  about  a 113th  part  of  the  population,  calculated 
at  227  millions. — Weimar  Statement. 


1 


44  FUNDAMENTAL  DOCTRINES. 

under  the  assumed  name  of  Chiistians,  fled  from  the  Inquisition  ; m Suri 
nam  a prosperous  community  is  settled  under  the  protection  of  the  Dutch ; 
they  were  originally  established  at  Cayenne : there  are  some  in  Jamaica. 
In  the  United  States,  their  principal  settlements  are  at  New  York,  Phila- 
delphia, and  Charleston. 

Such,  according  to  the  best  authorities  to  which  we  have  access,  is  the 
number  and  distribution  of  the  children  of  Israel ; they  are  still  found  in 
every  quarter  of  the  world,  under  every  climate,  in  every  region,  under 
every  form  of  government,  wearing  the  indelible  national  stamp  on  their 
features,  united  by  the  close  moral  affinity  of  habits  and  feelings,  and,  at 
least  the  mass  of  the  community,  treasuring  in  their  hearts  the  same  reli- 
ance on  their  national  privileges,  the  same  trust  in  the  promises  of  their 
God,  and  the  same  conscientious  attachment  to  the  institutions  of  their 
fathers. 


CHAPTER  II. 

RELIGIOUS  CUSTOMS  AND  CEREMONIES  OF  THE  JEWS. 

The  religious  customs  of  the  Jews  of  modern  times  are  not  all  of  equal 
authority ; neither  are  they  observed  by  all  alike  ; for  this  reason  they  are 
Three  classes  of  divided  into  three  classes.  The  first  contains  the  injunc- 
moderT/ews"0 the  tions  of  the  written  law , viz.  those  included  in  the  Penta- 
teuch, or  five  books  of  Moses.  The  second  class  relates  to  the  oral 
law,  or  that  which  was  delivered  by  word  of  mouth.  It  comprehends 
those  comments  which  the  rabbins  and  doctors  made  in  their  days  upon 
the  Pentateuch,  and  an  infinite  variety  of  ordinances.  These  were  col- 
lected into  one  large  volume,  called  the  Talmud.  The  third  class  includes 
such  things  as  custom  has  sanctioned  in  different  times  and  places,  or  which 
have  been  lately  introduced  among  them.  These  are  properly  termed 
customs.  Of  these  three  classes  the  first  and  second  are  received  by  all 
Jews,  wheresoever  dispersed  ; but  in  regard  to  the  third,  they  differ  greatly 
from  each  other ; because  sojourning  in  various  parts  of  the  world,  many 
of  them  have  adopted  the  names,  and  fallen  into  the  manners  of  the  nations 
among  whom  they  dwell.  In  this  respect  the  greatest  difference  lies 
between  the  Eastern,  German,  and  Italian  Jews. 

SECTION  I. FUNDAMENTAL  DOCTRINES. 

We  shall  here  transcribe  the  thirteen  articles  of  the  Jewish  creed,  which 
contain  all  that  they  believe,  according  to  what  rabbi  Moses,  or  Maimonides , 


FUNDAMENTAL  DOCTRINES. 


45 


Articles  of  be-  Egyptian,  has  said  of  it,  in  his  commentaries  on  the 
ief-  Misna , in  the  discourse  Sanhedrin,  chap.  Helec ; which  the 

Jews  have  received  without  any  opposition,  and  from  which  they  are  never 
permitted  to  swerve. 

I.  I believe  with  a strong  and  lively  faith,  that  there  is  one  God,  the 
Creator  of  all  things,  and  first  principle  of  all  beings,  who  is  self-sufficient 
and  independent,  and  without  whom  no  created  being  can  subsist. 

II.  I believe,  &c.,  that  God  is  one  and  indivisible,  but  of  an  unity  pecu- 
liar to  himself  alone : that  he  has  been,  is,  and  shall  for  ever  be,  the  only 
God,  blessed  for  evermore. 

III.  I believe,  &c.,  that  God  is  an  incorporeal  being ; he  has  no  bodily 
quality  of  any  kind  whatever,  which  either  is  possible,  or  can  any  ways  be 
imagined. 

IV.  I believe,  &c.,  that  God  is  eternal,  and  all  beings,  except  himself, 
had  once  a beginning ; for  God  is  the  beginning  and  end  of  all  things. 

V.  I believe,  &c.,  that  none  but  God  is  the  object  of  divine  adora- 
tion ; and  no  created  being  ought  to  be  worshipped  as  a mediator  or  inter- 
cessor. 

VI.  I believe,  &c.,  that  whatever  is  written  in  the  books  of  the  prophets 
is  true ; for  there  have  been,  and  still  may  be,  prophets  qualified  to  receive 
the  inspirations  of  the  Supreme  Being. 

VII.  I believe,  &c.,  in  the  truth  of  the  prophecies  of  our  master  Moses, 
(peace  be  'with  him  ;)  for  Moses  was  a prophet  superior  to  all  others ; and 
God  Almighty  honoured  him  with  a peculiar  gift  of  prophecy  which  was 
never  granted  to  any  of  the  rest. 

VIII.  I believe,  &c.,  that  the  law  left  by  Moses  (peace  be  with  him) 
was  the  pifre  dictate  of  God  himself ; and  consequently,  the  explication  of 
those  commandments,  which  were  handed  down  by  tradition,  came  entirely 
from  the  mouth  of  God,  who  delivered  it  to  our  master  Moses,  as  we  have 
it  at  the  present  day. 

IX.  I believe,  &c.,  that  this  law  is  unchangeable,  and  that  God  will 
never  give  another ; nor  can  there  be  the  least  addition  to,  or  diminution 
from  it. 

X.  I believe,  &c.,  that  God  perfectly  knows  the  most  secret  thoughts, 
and  governs  all  the  actions  of  mankind. 

XI.  I believe,  &c.,  that  God  will  reward  those  who  observe  this  law, 
and  will  severely  punish  such  as  are  guilty  of  the  least  violation  of  it. 
Eternal  life  is  the  best  and  greatest  leward,  and  damnation  of  the  soul 
the  most  severe  punishment. 

XII.  I believe,  &c.,  that  a Messiah  shall  come  more  deserving  than  all 
the  kings  that  have  ever  lived.  Although  he  thinks  proper  to  delay  his 
coming,  no  one  ought  on  that  account  to  question  the  truth  of  it,  or  set  an 

appointed  time  for  it,  much  less  produce  Scripture  for  the  proof  of  it ; since 
4 


46 


FUNDAMENTAL  DOCTRINES. 


Israel  will  never  have  any  king  to  rule  over  it  but  one  that  shall  be  of  the 
line  of  David  and  Solomon. 

XIII.  I believe,  &c.,  that  God  will  raise  the  dead,  and  although  I know 
not  when,  yet  it  will  be  when  he  sees  most  convenient. — Hallowed  be  his 
name  for  ever  and  ever.  Amen. 

There  are  other  articles  besides  these  fundamental  ones,  which,  though 
not  universally  received,  are  not  absolutely  rejected. 

The  Jews  go  to  prayers  three  times  every  day  in  their  synagogues, 
and  when  they  enter,  they  bow  towards  the  Hechal,  or  Ark,  repeating 
„ , some  verses  from  the  Psalms,  in  an  humble  tone.  The 

Prayers  and 

thanksgivings.  first  four  hours  after  sun-rise  are  appointed  for  the  morning 
service,  which  is  called  Shachrith  : the  second  service  is  in  the  afternoon, 
and  called  Mincha  : the  third,  at  the  close  of  the  evening,  which  they 
call  Arbith.  But  in  several  places,  on  such  days  as  are  not  festivals,  the 
afternoon  and  evening  prayers,  for  convenience  sake,  are  said  together,  at 
sun-set. 

The  prayers  which  they  use  at  present  may  be  called  a supplement  to 
their  ancient  sacrifices  ; and  for  this  reason  they  have  given  the  title,  or 
name,  of  small  temples  to  their  synagogues.  And  as  two  sacrifices  were 
offered  every  day  in  the  temple  of  Jerusalem,  one  in  the  morning,  and  the 
other  in  the  evening,  so  they  have  morning  and  evening  service  in  their 
synagogues,  to  correspond  with  those  two  sacrifices. 

Besides  these,  there  was  another  sacrifice  offered  up  on  holidays,  for  the 
solemnity  of  the  festival ; and  for  this  reason  they  add  a new  prayer  on 
feast-days,  called  Musaph,  that  is,  addition. 

They  must  not  eat,  drink,  or  do  any  kind  of  thing,  or  salute  even  a 
friend,  till  they  have  been  at  morning  prayers  : — they  are  obliged,  however, 
to  wash  their  hands  before  they  enter  the  synagogue. 

At  their  first  entrance  into  the  synagogue,  having  put  on  a devout  and 
humble  demeanour,  they  cover  themselves  with  a white  embroidered 
linen  cloth,  of  an  oblong  figure,  called  theTALiTH,and  then 

Divine  service# 

pronounce  the  benediction  contained  in  Numbers,  chapter  x. : 
“ Blessed  be  thou,”  &c.  Some  Jews  only  cover  their  heads  with  the 
Taled^  but  others  bring  it  close  about  their  necks,  that  no  object  may  divert 
their  thoughts,  and  that  their  attention  to  the  prayers  may  in  no  ways  be 
interrupted. 

In  the  next  place  they  put  on  the  armlets  and  forehead-pieces,  called 
Tbphilin,  or  Phylacteries  ; — meaning  that  which  is  worn  during  the  time 
of  prayer. 

The  Tephilim  are  made  as  follows : — they  take  two  slips  of  parchment, 
and  write  on  them  with  great  accuracy,  and  with  ink  made  for  that  parti- 
cular purpose,  these  four  passages,  in  square  letters,  from  Exodus,  chapter 
xiii.  1—3,  5—6,  S— 10,  11—13. 


FUNDAMENTAL  DOCTRINES. 


47 


These  two  slips  of  parchment  are  rolled  up  together,  and  wrapped  in  a 
piece  of  black  calf-skin : — after  which,  the  latter  is  fixed  upon  a thick 
square  piece  of  the  same  skin,  leaving  a sl.p  thereof  fastened  to  it,  of  about 
a finger’s  breadth,  and  nearly  a cubit  and  a half  long.  One  of  these 
Tephilim  is  placed  on  the  bending  of  the  left  arm ; and  after  they  have 
made  a small  knot  in  the  slip,  they  wind  it  round  the  arm  in  a spiral  line, 
till  the  end  thereof  reaches  the  end  of  the  middle  finger ; as  for  the  head 
Tephila,  they  write  the  four  passages  before  mentioned,  upon  four  distinct 
pieces  of  vellum,  which,  when  stitched  together,  make  a square  : upon 
this  they  write  the  letter  Scin,  and  over  it  they  put  a square  piece  of  hard 
calf-skin,  as  thick  as  the  other,  from  which  proceed  two  slips  of  the  same 
length  and  breadth  as  the  former.  They  put  this  square  piece  upon  the 
middle  of  their  forehead.  The  slips  going  round  their  heads,  form  a knot 
behind,  in  the  shape  of  the  letter  Daleth,  and  then  hang  down  before 
upon  the  breast.  The  forehead-pieces  are  usually  put  on  in  the  morning 
only,  with  the  Taled.  Some,  indeed,  wear  them  at  their  noon  prayers 
too : but  there  are  very  few  who  wear  even  the  Taled  at  those  prayers, 
excepting  the  Reader. 

David  Levi  says,  that  “all  Jews,  every  morning,  during  the  reading  of 
the  Shema,  and  while  saying  the  nineteen  prayers,  must  have  on  the  Phy- 
lacteries ; because  it  is  a sign  of  their  acknowledging  the  Almighty  to  be 
the  Creator  of  all  things,  and  that  he  has  power  to  do  as  he  pleases.  On 
the  Sabbath  and  other  festivals,  we  do  not  put  on  the  Phylacteries,  because 
the  due  observation  of  these  days  is  a sufficient  sign  of  itself,  as  expressed 
in  Exodus,  chapter  xxxi.  verse  13.” 

God  is  said  to  enter  the  synagogue  as  soon  as  the  door  is  opened,  and 
when  ten  are  assembled  together,  and  each  of  them  thirteen  years  and  a 
day  old,  at  least,  (for  otherwise  certain  prayers  cannot  be  sung  after  a solemn 
manner,)  then  he  is  said  to  be  in  the  midst  of  them,  and  the  Chazan,  or 
Reader,  goes  up  to  the  table,  or  altar,  or  stands  before  the  Ark,  and  begins 
to  sing  prayers  aloud,  in  which  the  rest  of  the  congregation  join,  but  in  a 
softer  and  less  audible  voice. 

The  form  and  mode  of  prayer  is  not  uniform  among  the  Jewish  nations. 
The  Germans  sing  in  a louder  tone  than  the  rest.  The  Eastern  and  Spa- 
nish Jews  sing  much  after  the  same  manner  as  the  Turks;  and  the  Italians 
soft  and  slow.  Their  prayers  are  longer  or  shorter,  according  as  the  days 
are,  or  are  not,  festival.  In  this  particular,  too,  the  several  nations  differ 
greatly. 

The  Jews,  in  their  prayers,  rely  on  two  things,  viz.,  on  the  mercy  and 
goodness  of  God,  and  on  the  innocence  and  piety  of  their  forefathers.  For 
which  reason,  they  mention  Abraham,  Isaac,  Jacob,  and  some  others,  both 
patriarchs  and  prophets.  “Do  thou,  O God,”  say  they,  “vouchsafe  to  hear 
us,  and  grant  us  such  and  such  a favour,  through  the  merits  of  all  those 


48 


FUNDAMENTAL  DOCTRINES. 


just  and  holy  men  who  have  sprung  up  in  every  generation  among  the 
Israelites.”  . 

In  regard  to  their  posture  during  divine  service,  they  are  to  stand  with- 
out leaning,  as  much  as  possibly  they  can : their  heads  are  to  be  covered, 
and  their  bodies  girt  with  a belt,  to  separate  the  heart  from  the  lower  parts, 
which  are  impure.  Their  hands  and  faces  are  to  be  carefully  washed 
before  they  presume  to  enter  into  the  synagogue.  They  must  not  touch 
any  thing  while  they  are  at  their  prayers,  which  is  foul  and  nasty,  and 
their  minds  must  be  prepared,  at  least  an  hour,  for  their  prayers,  before 
they  repeat  them. 

The  person  who  prays  must  turn  towards  Jerusalem,  join  his  feet 
straight,  lay  his  hands  on  his  heart,  and  fix  his  eyes  on  the  ground. 
He  must  avoid  gaping,  spitting,  blowing  his  nose,  with  the  utmost  pre- 
caution. 

They  may  pray  aloud,  when  at  home,  for  the  edification  and  improve- 
ment of  their  servants  and  family ; but  at  the  synagogue  it  is  sufficient  to 
say  their  prayers  as  softly  as  they  please,  if  they  do  but  move  their  lips ; 
for  it  is  requisite  that  the  congregation  should  be  well  satisfied  that  they 
do  pray. 

When  they  depart  from  the  synagogue,  they  must  never  turn  their 
backs  upon  the  Hechal,  which  contains  the  sacred  books  of  the  law. 
They  must  go  out  slowly,  in  conformity  to  those  words  in  Job,  the  14th 
chapter,  and  16th  verse,  “Thou  hast  counted  my  steps.”  They  must 
refrain  likewise  from  casting  their  eyes  upon  any  beautiful  objects  that 
may  raise  their  inordinate  affections.  Whenever  they  pass  the  gate  of  the 
synagogue,  they  are  obliged  to  put  up  an  ejaculatory  prayer. 

Even  when  upon  a journey,  let  a Jew  be  ever  so  far  from  the  place 
where  he  set  out,  he  must  say  a prayer  with  his  face  turned  that  way, 
and  repeat  some  passages  out  of  the  Scriptures  which  relate  to  travellers. 

The  rabbins  have  divided  the  five  books  of  Moses  into  forty-eight  or 
fifty-two  lessons,  called  Parushioth,  or  divisions;  and  one  of  them  is  read 
every  week  in  their  synagogues : so  that  in  the  compass 
of  a year,  whether  it  consists  of  twelve  or  thirteen  months, 
they  read  the  whole  book  through.  On  Mondays  and  Thursdays,  after 
having  said  their  penitential  prayers,  they  take  the  Sepher  Tora,  or  book 
of  the  law , out  of  the  Ark  before  mentioned,  and  while  that  verse  of  the 
34th  Psalm,  “O  praise  the  Lord  with  me,”  &c.,  and  some  others  are 
repeating,  they  place  it  on  the  desk ; where,  being  opened  and  unrolled, 
they  desire  three  persons  to  read  the  beginning  of  the  Parascia,  which 
means  section  or  chapter , in  the  same  place  with  them.  And  the  whole 
congregation  repeat  some  words  of  it,  which  are  preceded  and  followed 
with  a blessing.  After  this,  the  Reader  gives  them  his  benediction,  and 
they  all  promise  either  to  bestow  something  on  the  poor,  or  to  contribute 


CUSTOMS  AND  LAWS. 


49 


towards  the  necessities  of  the  synagogue.  Then  the  Sefer  Tora  is  held 
up  wide  open,  and  the  Reader,  showing  the  writing  thereof,  says  to  the 
congregation,  according  to  Deuteronomy,  chapter  iv.  verse  44,  “ This  is 
the  law  which  Moses  set  before,”  &c.  The  Portuguese  Jews  perform  this 
ceremony  first  of  all.  After  this  declaration,  the  book  is  rolled  up  and 
covered,  and  then  shut  up  in  the  ark.  Besides  this,  no  day  must  pass 
without  reading  some  portion  of  the  law  at  home. 

This  manner  of  reading  the  five  books  of  Moses  in  the  synagogue,  and 
inviting  a greater  or  smaller  number  of  the  congregation  to  read  it  with 
them,  was  ordered  by  Esdras,  and  is  observed  on  all  fasts  and  festivals. 

As  some  men,  out  of  a zeal  for  religion,  are  fond  of  being  employed  in 
certain  ceremonies,  such  as  taking  the  book  out  of  the  ark,  and  laying  it 
up  again,  &c.,  &c.,  that  indulgence  is  generally  granted  to  such  as  are 
most  generous  and  free  of  their  money.  Whatever  is  so  collected,  is  dis- 
tributed either  among  the  poor,  or  employed  towards  furnishing  the  neces- 
saries of  the  synagogue. 

An  epitome  of  the  tenets,  ordinances,  and  traditions  of  all  the  rabbins  up 
to  the  time  of  Rabbi  Juda,  about  120  years  after  the  destruction  of  Jeru- 
_ salem,  called  the  Mishna,  was  divided  into  six  parts  ; the 

Talmud.  first  treats  of  agriculture  ; the  second  of  festivals  ; the  third 

of  marriages,  and  every  thing  relating  to  women ; the  fourth  of  law-suits, 
and  of  the  disputes  which  arise  from  loss  or  interest,  and  of  all  manner  of 
civil  affairs ; the  fifth,  of  sacrifices ; and  the  sixth,  of  things  clean  and 
unclean.  This  being  very  concise,  occasioned  various  disputes  ; a circum- 
stance which  prompted  two  rabbins  of  Babylon  to  the  compilation  of  all 
the  interpretations,  controversies,  and  additions  which  had  been  written 
upon  the  Mishna,  together  with  other  supplementary  matter.  Thus  they 
placed  the  Mishna  as  the  text,  and  the  rest  as  an  exposition ; the  whole 
forming  the  book  called  the  Talmud  Babli,  the  Talmud  of  Babylon,  or 
Ghemara,  which  signifies  the  book  of  completion. 


SEC.  II. CUSTOMS  AND  LAWS  OF  THE  ANCIENT  JEWS. 

Soon  after  the  Jews,  or  the  children  of  Israel , were  delivered  from 
Egyptian  slavery,  Moses,  their  leader,  delivered  them  a body  of  laws 
Customs  and  which  he  declared  to  them  he  received  from  God,  whom  he. 
cient  Jews.  au  had  conversed  with,  face  to  face,  on  Mount  Sinai.  These 
laws  consisted  of  precepts  which  related  both  to  the  worship  of  God,  and 
their  duty  to  each  other:  but  such  was  their  attachment  to  their  former 
customs  and  religion,  that  while  Moses  was  absent  in  procuring  the  divine 
law,  the  people  made  a golden  calf  which  they  danced  round,  and  wor- 
shipped as  the  true  God.  This  was  done  in  imitation  of  what  they  had 
seen  in  Egypt. 


50 


CUSTOMS  AND  LAWS 


Circumcision. 


Sacrifices. 


The  most  distinguishing  of  all  the  Jewish  ceremonies,  before  their  recep- 
tion of  the  Mosaic  law , was  that  of  circumcision.  This,  from  the  time 
of  Abraham,  was  always  performed  on  the  eighth  A ay  after 
the  birth  of  the  child,  in  order  to  distinguish  them  from  the 
surrounding  tribes,  who  made  it  a fixed  rule  to  circumcise  their  children 
in  the  thirteenth  year. 

By  the  Mosaic  law,  the  seventh  day  of  the  week  -was  to  be  kept  sacred  ; 
but  this  was  no  more  than  the  revival  of  an  ancient  institution,  as  appears 
from  Genesis,  chap.  ii.  Sacrifices  were  enjoined,  and  a dis- 
tinction was  made  between  clean  and  unclean  animals. 
This  distinction  seems  to  have  been  rather  political  than  religious  ; for  had 
swine’s  flesh  been  eaten  in  the  wilderness,  or  even  in  the  land  of  Canaan, 
it  might  have  been  prejudicial  to  their  health.  Another  reason  has  been 
assigned  for  this  prohibition  ; namely,  to  make  a distinction  between  them 
and  all  other  nations  in  the  universe. 

At  the  celebration  of  their  grand  solemnities  and  sacrifices,  persons  were 
to  bring  the  victim  to  the  priest,  who  laid  his  hand  upon  its  head,  and 
then  read  over  to  the  congregation  aloud  all  the  sins  which 
the  parties  confessed.  The  victim  was  then  slain,  and  when 
all  the  blood  was  extracted  from  the  body,  the  fat  was  burned  to  ashes,  and 
the  other  parts  remained  the  property  of  the  priests.  During  the  time  the 
children  of  Israel  remained  in  the  wilderness  they  had  no  temple,  because 
they  had  no  fixed  place  of  residence  ; but,  to  supply  that  deficiency,  Moses 
and  Aaron  made  an  Ark  or  Tabernacle,  wdiich  was  carried  by  the  Levites 
from  place  to  place. 

Of  all  the  ceremonies  imposed  on  the  Jews,  ncne  serves  more  to  point 
out  the  notion  of  an  atonement  for  sin,  than  that  of  the  “Scape-Goat.” 
This  ceremony  was  performed  once  in  every  year,  and  in  the  following 
manner : — 

The  goat  was  taken  to  the  Tabernacle,  and,  in  the  hearing  of  all  the 
people,  the  priest  read  a list  of  the  sins  which  had  been  confessed.  The 
people  acknowledged  their  guilt.  Then  taking  the  scroll,  the  priest  fixed 
it  upon  the  goat,  which  was  immediately  conducted  to  the  wilderness,  and 
never  more  heard  of.  This  being  over,  the  messengers  returned  and  then 
the  people  received  absolution.  The  law  delivered  by  Moses  to  the  Jews 
contained  not  only  directions  for  the  manner  in  which  sacrifices  were  to 
be  offered,  and,  indeed,  the  whole  service,  first  of  the  tabernacle  and  then 
of  the  temple, — but,  likewise,  a system  of  moral  precepts.  The  distinc- 
tions of  persons,  according  to  the  different  ranks  in  life,  were  pointed  out. 
Women  were  not  permitted  to  wear  the  same  habit  as  the  men.  Young 
persons  were  commanded  to  stand  up  in  a reverent  manner  before  the 
aged,  and  to  treat  them  with  every  mark  of  respect.  The  same  justice 
was  to  be  done  to  strangers  as  to  free-born  subjects.  No  stranger  was  to 


OF  THE  ANCIENT  JEWS. 


51 


be  chosen  king  over  them ; for,  as  they  were  surrounded  by  heathen 
nations,  a stranger,  having  the  civil  power  in  his  hands,  might  have  led 
them  into  idolatry.  They  were  commanded  not  to  abhor,  nor  to  treat 
with  contempt,  the  Edomites  ; because  they  were  the  descendants  of  Esau, 
the  elder  brother  of  Jacob  : nor  were  they  to  treat  the  Egyptians  with 
cruelty. 

Slavery  was  permitted  by  the  law  of  Moses,  but  slaves  or  bondmen 
were  not  to  be  treated  with  cruelty;  and  the  reason  assigned  was, that  the 
children  of  Israel  had  themselves  been  slaves  in  the  land  of  Egypt.  Every 
widow  and  orphan  were  to  be  considered  as  objects  of  compassion  ; and 
those  who  treated  them  with  cruelty  were  to  be  considered  as  objects  of 
the  Divine  displeasure.  Nay,  it  was  further  threatened  in  this  law,  that 
those  who  oppressed  the  widow  and  the  fatherless  should  die  an  ignomini- 
ous death;  that  their  widows  should  be  exposed  to  want,  and  their  children 
subjected  to  hardships. 

The  duty  of  charity  was  strongly  inculcated  by  the  Mosaic  economy  ; 
for  whatever  was  left  of  the  fruits  of  the  earth  in  the  field,  they  were  not 
to  go  back  to  gather ; it  was  for  the  poor  and  needy  ; the  slaves  were  to 
enjoy  it,  and  so  were  the  widows  and  fatherless.  The  tribe  of  Levi,  to 
whom  the  priesthood  was  confined  by  law,  were  not  to  have  any  local 
inheritance,  but  they  were  to  dwell  in  the  presence  of  their  brethren,  and 
one-tenth  part  of  the  fruits  of  the  earth  was  to  be  set  aside  for  their  sub 
sistence.  These  Levites,  however,  were  commanded  to  relieve  the  widow 
and  the  fatherless. 

In  every  city,  town,  or  village,  some  of  the  most  respectable  of  the  inha- 
bitants, or  elders  of  the  people,  were  to  be  appointed  judges;  and  in  the 
administration  of  justice  they  were  strictly  commanded  to 
act  impartially.  No  respect  was  to  be  paid  to  the  characters 
or  rank  of  persons ; and  a dreadful  curse  was  pronounced  against  such  as 
should  take  bribes.  These  judges  sat  in  the  gates  of  the  cities  ; which  prac- 
tice still  prevails  in  many  of  the  Eastern  nations.  The  origin  of  this  custom 
is  of  great  antiquity  ; but  the  end  and  design  of  it  has  never  been  properly 
accounted  for,  which  is  the  more  surprising,  because  the  custom  itself  is 
very  emblematical  and  expressive. 

There  was,  however,  an  appeal  from  these  inferior  courts,  whether 
relating  to  matters  of  a civil  or  a criminal  nature:  and  this  appeal  was 
very  solemn.  The  party  wTho  thought  himself  injured,  entered  his  appeal 
before  the  supreme  judge  or  the  king,  who  called  to  his  assistance  the 
whole  body  of  priests  and  Levites;  and  the  majority  of  votes  determined 
the  affair.  If  either  of  the  contending  parties  refused  to  abide  by  the  final 
decision,  he  was  condemned  to  suffer  death ; for  not  to  acknowledge  such 
a solemn  judgment,  was  to  deny  the  authority  of  God  himself,  who  had 
delegated  his  authority  to  the  judges,  priests,  and  Levites. 


UNIVERSE  of  1LUNOl!* 
LIBRARY 


52 


CUSTOMS  AND  LAWS 


The  person  who  spoke  disrespectfully  of  a judge,  was  considered  as  a 
blasphemer ; and  if  he  was  found  guilty  by  the  evidence  of  two  or  three 
witnesses,  then  he  was  to  be  put  to  death;  for  to  revile  a judge  was  to 
revile  God,  he  being  considered  as  his  representative  on  earth. 

The  Jewish  slavery  was  two-fold,  and  arose  from  a variety  of  circum- 
stances. When  men  were  reduced  to  poverty,  it  was  in  the  power  of  their 
creditors  to  sell  them : but  they  were  not  to  be  treated  as 
siaverj . strangers  ; they  were  to  be  treated  in  the  same  manner  as  wa 
do  hired  servants ; and  when  the  year  of  jubilee  took  place,  they,  and  their 
wives,  with  their  children,  were  to  be  set  at  liberty,  and  they  were  to  return 
to  the  possessions  of  their  ancestors.  These  persons  who  were  purchased,  or 
in  other  words,  taken  into  a state  of  servitude,  were  not  to  be  sold  by  their 
masters,  nor  were  they  to  be  treated  with  any  sort  of  severity.  When  a 
servant  was  discharged,  his  master  was  to  give  him  as  much  corn,  wine, 
oil,  and  other  necessaries,  as  he  and  his  wife  and  children  could  carry  home 
to  their  houses. 

In  the  patriarchal  age,  the  power  of  masters  over  their  servants  was 
unlimited,  for  they  had  a right  to  put  them  to  death  whenever  they  pleased; 
but  after  the  children  of  Israel  had  returned  from  Egypt,  this  power  was 
confined  within  proper  bounds.  Such  as  engaged  for  a limited  time  were 
to  have  leave  to  go  out  at  the  expiration  of  it;  and  if  a man  was  married 
when  he  entered  into  servitude,  his  wife  and  children  were  to  be  set  at 
liberty ; but  if  his  master  gave  him  a wife,  both  she  and  the  children  were 
to  remain  the  property  of  the  master.  This  circumstance,  however,  seldom 
took  place,  for  the  law  had  provided  a remedy. 

It  frequently  happened,  that  when  the  term  of  servitude  expired,  the 
servant,  having  no  prospect  of  procuring  a subsistence,  and,  at  the  same 
time,  unwilling  to  part  with  his  wife  and  children,  told  his  master  that  he 
would  serve  him  during  the  remainder  of  his  life.  In  such  cases  the 
master  took  him  before  the  elders,  or  judges,  and  in  their  presence  an  awl 
was  bored  through  his  ear  and  fixed  to  a post  in  the  gate  of  the  city ; sig- 
nifying that  he  and  his  wife  and  children  were  to  serve  the  master  till 
death. 

It  was  the  same  with  women  servants,  who  were  bound  by  the  same 
obligations.  With  respect  to  strangers,  they  were,  at  all  times,  permitted 
to  redeem  themselves,  and  this  was  to  be  done  in  an  equitable  manner 
before  the  judges.  All  the  arrears  due  to  them  were  to  be  paid  ; and  if  the 
time  of  their  servitude  was  not  expired,  then  they  were  to  make  a proper 
deduction,  so  that  the  master  should  not  receive  the  least  injury. 

When  a master  struck  his  servant,  and  the  wound  proved  mortal,  so 
that  the  servant  died  within  a day  or  two,  then  the  crime  was  to  be  con- 
sidered as  capital,  and  the  master  was  to  suffer  death  for  it ; but  if  he  lived 
beyond  that  time,  then  the  master  was  to  be  discharged,  because  the  slave 


OF  THE  ANCIENT  JEWS. 


53 


was  his  property.  When  a master  struck  out  the  eye  or  the  tooth  of  his 
servant,  then  he  was  obliged  to  let  him  go  free ; because,  in  such  an  in- 
stance, the  master  exceeded  the  bounds  prescribed  by  the  law. 

It  was  in  the  power  of  parents  to  sell  their  daughters ; a practice  which 
has  been  followed  in  the  Eastern  nations  from  the  most  early  ages.  When 
. , a master  seduced  a female  slave,  he  was  not  permitted  to 

Power  of  a fa-  1 

ther-  sell  her,  because  he  had  not  acted  towards  her  consistently 

with  the  nature  of  moral  obligation.  If  the  master  betrothed  the  young 
■woman  to  his  son,  she  was  to  be  treated  as  a free-born  subject ; but  if  the 
young  man  took  another  wife,  then  he  was  to  deliver  up  every  thing 
belonging  to  the  slave,  and  she  was  to  be  free  to  act  in  what  manner  she 
pleased.  It  is  singular,  that  when  a slave  ran  away  from  his  master,  he 
was  not  to  be  reclaimed  by  him,  but  was  to  remain  with  the  person  where 
he  chose  to  settle. 

The  power  that  fathers  had  over  their  children  was  great.  If  a son 
refused  to  obey  his  father  or  mother,  or  treated  them  with  indignity,  they 
were  to  chastise  him  ; and  if  no  reformation  took  place  in  his  conduct,  then 
he  was  to  be  taken  before  the  elders,  or  judges  of  the  city,  who,  upon 
hearing  such  evidence  as  served  to  prove  his  guilt,  delivered  him  over 
to  the  common  executioners,  who  immediately  stoned  him  to  death.  None 
of  the  children  of  Israel  were  permitted  to  sell  their  daughters  as  common 
prostitutes,  because  purity  was  enjoined  by  the  Mosaic  law.  It  was  the 
custom  of  the  surrounding  nations  to  boil  kids  in  the  milk  of  their  dam ; 
but  by  the  Mosaic  law  this  was  forbidden,  as  an  unnatural  practice,  so  that 
it  was  utterly  prohibited  for  any  person  to  seethe  a kid  in  its  mother’s 
milk. 

Many  of  the  heathen  nations  lived  in  an  incestuous  manner;  but  this 
practice  was  not  tolerated  under  the  law  of  Moses.  The  degrees  of  con- 
T . sanguinity  were  so  strictly  attended  to,  that  no  person  was 

marriage.  to  break  through  them  ; and  a table  of  those  degrees  has 

always  been  affixed  to  the  English  translation  of  the  Bible.  A man  was 
not  to  marry  two  sisters,  lest  it  should  create  family  dissensions. 

If  a man  died  without  having  children,  and  if  he  had  a brother  alive 
unmarried,  then  the  bachelor  was  to  espouse  the  widow;  that  by  descend- 
ants the  name  of  the  family  might  be  kept  up  ; but  the  first-born  child 
was  to  succeed  to  the  name  and  estate  of  the  first  husband. 

As  nothing  was  more  odious  among  the  Jews,  than  for  men  or  women  to 
live  unmarried,  so  if  the  brother-in-law  refused  to  marry  the  sister-in-law, 
to  preserve  the  name  of  his  family,  the  widow  was  to  go  before  the  judges 
in  the  gate  of  the  city,  and  there  exhibit  her  complaint.  This  being  done, 
the  brother-in-law  was  called  before  the  judges,  and  examined  concerning 
the  nature  of  his  objections ; and  when  it  was  found  that  he  absolutely 
refused  to  marry  the  woman,  then  she  was  called  in,  and  the  refusal  inti 


54 


CUSTOMS  AND  LAWS 


mated  to  her  ; the  judges  then  were  to  tell  her  to  act  according  as  the  law 
of  Moses  directed  ; and  she,  stooping  down,  unloosened  the  shoe  from  off 
his  right  foot,  and,  spitting  in  his  face,  declared  her  abhorrence  of  the  man 
who  refused  to  perpetuate  the  name  of  his  family,  and  the  name  of  his 
brother ; and  from  that  time  forward  he  was  called  “ The  man  whose  shoe 
was  loosed  in  Israel.” 

A woman  was  not  to  marry  into  any  tribe  but  that  to  which  her  father 
belonged ; this  seems  to  have  been  done  to  keep  up  the  grand  distinctions 
among  the  twelve  tribes,  especially  that  of  Judah;  from  whom  the  Mes- 
siah was  to  be  descended. 

Moses  permitted  a man  to  put  away  his  wife,  and  both  parties  were 
allowed  to  marry  again.  But  if  a husband  divorced  his  wife,  and  she  mar- 
ried a second  husband,  who  afterwards  died,  then  the  first  husband  was  not 
to  take  the  woman  again.  This  was  done  to  discourage  divorces. 

Every  man  was  exempted  from  going  to  war,  and  from  all  public  busi- 
ness, during  the  first  year  of  his  marriage ; and  the  reason  was,  that  there 
might  not  be  too  many  young  widows  or  fatherless  children  among  them. 
The  law  of  Moses  allowed  a man  to  make  a vow,  and  to  give  for  the  ser- 
vice of  the  tabernacle  any  part  of  his  goods  or  money,  but  so  as  not  to 
injure  his  family. 

It  is  evident,  from  several  passages  in  the  Old  Testament,  that  women 
were  permitted  to  make  vows,  on  condition  of  obtaining  the  consent  of  their 
fathers  and  husbands.  If  the  fathers  or  husbands  were  present  when  the 
vow  was  made,  and  did  not  object  to  it,  then  the  woman  was  bound  to  the 
performance.  On  the  other  hand,  if  either  the  father  or  husband  objected 
to  the  vow,  then  it  could  not  stand  good,  and  the  priests  were  commanded 
to  see  that  it  was  not  performed.  But  all  the  widows,  and  such  women  as 
had  been  divorced,  and  lived  single,  were  obliged  to  perform  their  vows, 
otherwise  they  were  to  be  treated  as  persons  guilty  of  sacrilege. 

In  military  affairs,  the  law  of  Moses  was  well  calculated  to  promote  the 
interests  of  the  commonwealth,  and  was  altogether  suitable  to  the  genius, 
times,  and  circumstances  of  the  people.  Every  family  was 
Military  law.  0b]igec{  to  return  to  the  chiefs  of  the  tribes  a list  of  all  the 
males  upwards  of  twenty  years  of  age,  fit  to  carry  arms.  When  the  return 
was  made,  the  males  of  each  tribe  were  called  together,  and  the  following 
questions  were  asked  them,  one  by  one  : “ Has  any  man  built  a house,  and 
has  not  had  time  to  dedicate  it  ? Has  any  man  planted  a vineyard,  and 
not  yet  eaten  of  the  fruit  of  it  ? Has  any  man  betrothed  a wife,  and  not 
yet  married  her?  Is  any  man  fearful  or  faint-hearted  to  go  against  the 
enemy  ? Then  let  all  those  return  home,  and  attend  to  their  domestic 
duties.” 

According  to  the  Jewish  law,  when  they  attacked  a city  they  were  to 
offer  terms  of  peace  to  the  inhabitants,  upon  condition  of  surrendering  them- 


OF  THE  ANCIENT  JEWS. 


55 


selves  up  prisoners  of  war,  and  submitting  to  the  will  of  the  conqueror ; 
which  was,  that  they  should  pay  a certain  tribute.  But  if  the  citizens 
refused  to  accept  of  the  proffered  terms,  then  the  place  was  to  be  attacked, 
and  if  taken,  all  the  males  were  to  be  put  to  the  sword.  The  women  and 
children  were  to  be  sold  as  slaves ; the  cattle,  and  all  the  goods  were  to  be 
taken  and  distributed  equally  among  the  soldiers,  after  which  the  city  was 
to  be  reduced  to  ashes. 

They  were  permitted  to  eat  the  fruits  of  the  trees  which  they  found  in 
the  land  of  an  enemy ; and  the  trees  were  to  be  cut  down  in  order  to  raise 
bulwarks  against  the  next  city  which  they  should  have  occasion  to  besiege. 

A1  the  lands  taken  by  conquest  were  to  be  divided,  by  lot,  among  the 
soldiers,  but  each  was  to  have  his  share,  according  to  the  rank  he  bore  in 
the  army.  The  Levites,  also,  had  their  share,  although,  being  obliged  to 
attend  the  service  of  the  tabernacle,  they  were  exempted  from  every  duty 
of  a civil  or  military  nature.  This  exemption  was  appointed  to  exist 
throughout  all  generations ; although  we  meet  with  many  deviations  from 
it  in  the  latter  times  of  their  history,  particularly  after  they  returned  from 
the  Babylonish  captivity. 

If  a man  died  without  leaving  a son,  then  the  inheritance  was  to  pass  to 
his  daughter;  and  if  there  was  no  daughter,  then  it  was  to  go  to  the  bro- 
thers ; and  if  there  wrere  no  brethren,  then  it  was  to  ascend  upwards  to  the 
brothers  of  the  grandfather,  and  to  all  the  collateral  branches,  according  to 
their  consanguinity. 

As  polygamy  was  permitted  among  the  Jews,  great  care  was  taken  that 
no  abuses  should  happen,  in  consequence  of  partiality  in  favour  of  the 
children  of  the  second  or  third  wife,  in  preference  to  those 

Polygamy.  # 1 

of  the  first.  It  was  ordered,  that  although  the  first  wife 
should  be  despised,  or  even  hated  by  her  husband,  yet  her  first-born  son 
should  succeed  to  the  inheritance ; and  the  judges  were  under  the  most 
solemn  obligations  to  see  this  part  of  the  law  properly  executed.  Provi- 
sion, however,  was  made  for  the  rest  of  the  children,  and  amongst  them 
the  personal  estate  was  divided  without  any  partial  respect;  but  if  there 
was  no  personal  estate,  then  two-thirds  of  the  real  estate  were  given  to  the 
first-born,  and  the  third  divided  equally  among  the  rest. 

The  Jews  were  permitted  to  lend  money  upon  usury , to  strangers,  but 

Laws  relating  to  not  to  any  own  brethren,  nor  were  they  to  sleep  one 

property.  night  with  their  brother’s  pledge. 

If  an  estate  was  mortgaged,  the  person  who  held  it  was  obliged  to  restore 
it  at  the  end  of  seven  years,  upon  condition  of  receiving  the  money  he  had 
advanced,  but  he  was  not  under  the  same  obligation  to  strangers.  And  if 
a man  borrowed  a beast  of  his  neighbour,  and  an  accident  happened  to  it, 
so  that  it  received  an  injury,  then  he  was  to  make  good  the  loss,  unless  the 
owner  happened  to  be  present. 


L_ 


56 


CUSTOMS  AND  LAWS 


If  a man  delivered  any  thing  to  another  to  keep,  and  it  was  stolen,  the 
thief,  if  found,  was  to  pay  double  ; but  if  the  thief  was  not  found,  then  the 
person  to  whom  it  was  intrusted  was  to  he  brought  before  the  judges,  to 
declare  upon  oath,  whether  he  had  injured  his  neighbour  by  making  away 
with  his  goods,  or  had  been  privy  to  any  transaction  of  that  nature. 
The  oath  of  the  suspected  person  was  to  be  supported  by  such  evidence  as 
he  could  produce ; and  that  was  to  be  opposed  by  what  the  prosecutor 
could  advance. 

The  matter  having  been  heard  with  calmness,  the  judges  were  to  con 
sider  on  it  in  a deliberate  manner ; and  if  it  appeared  that  the  accused 
person  was  innocent,  then  he  was  acquitted  ; but,  if  through  his  own  neg 
iect  the  goods  were  stolen,  then  he  was  to  return  double  to  the  owner. 
If  there  was  no  evidence  produced  by  the  person  accused,  nor  any  to  sup- 
port the  accusation,  then  the  judges  were  to  decide,  according  to  their  own 
wTisdom  and  discretion. 

Among  the  Jews,  there  were  several  things  exempted  from  being 
pledged  ; among  which  were  mill-stones  ; for  such  things  were  necessary 
towards  preserving  the  lives  of  men,  because  wheat  would  have  been  of 
little  use  unless  ground  into  flour.-  When  a pledge  was  deposited,  the 
person  who  advanced  the  money  was  not  to  go  into  the  debtor’s  house  to 
demand  it,  but  he  was  to  stand  without  the  door  until  it  was  brought  to 
him.  This  was  ordered  to  prevent  family  disputes,  and  to  keep  peace 
among  a body  of  people  who  were  commanded  to  live  together  as  brethren. 
The  clothes  of  widows  were  not  to  be  taken  in  pledge,  and  the  same 
degree  of  humanity  was  to  extend  to  strangers,  to  the  fatherless,  and  to 
the  slaves.  Great  regard  was  paid  to  the  standard  weights  and  measures; 
so  that,  in  their  common  dealings,  justice  should  be  equally  distributed. 

Every  sale,  or  bargain,  relating  to  the  conveyance  of  estates,  was  of  a 
conditional  nature  ; and  if  any  of  the  descendants  or  relations  of  those  who 
assigned  it  away,  produced  the  money  advanced  for  it,  at  the  end  of  forty- 
nine  years,  then  it  was  to  be  restored ; for  the  possession  of  it  during  that 
time  was  considered  as  an  ample  recompense  to  the  purchaser. 

On  such  occasions,  trumpets  were  to  be  sounded  in  all  the  towns  and 
villages,  that  the  people  might  have  proper  notice  that  the  jubilee  was 
approaching.  Then,  during  the  fiftieth  year,  all  servants  or  slaves  were  to 
be  set  at  liberty ; and  an  opportunity  was  offered  for  persons  to  redeem 
such  estates  as  had  been  sold.  In  the  redemption  of  estates,  an  account 
was  taken  before  the  judges  concerning  the  nature  of  the  improved  rent, 
during  the  time  they  had  been  in  the  possession  of  the  purchaser,  and  the 
overplus  was  delivered  up,  either  to  the  person  who  sold  them,  or  to  his 
relations  who  made  the  claim. 

All  houses  in  walled  cities,  namely,  such  as  were  fortified,  could  be 
redeemed  within  the  compass  of  one  year,  but  they  could  never  be  re- 


OF  THE  ANCIENT  JEWS. 


57 


deemed  afterwards,  not  even  in  the  year  of  jubilee  ; because  the  person  in 
possession  was  under  obligation  to  lay  down  his  life  in  support  of  its  rights 
and  privileges.  It  was  different  with  respect  to  the  villages  which  were 
not  walled  round,  because  they  were  considered  as  part  of  the  country  at 
large,  so  that  they  were  permitted  to  be  redeemed  in  the  year  of  jubilee. 
However,  the  houses  of  the  Levites  were  not  to  be  sold  without  redemp- 
tion, whether  they  were  in  cities  or  villages. 

When  servants  were  hired  by  the  day,  they  were  to  receive  their  wages 
before  sunset ; and  the  reason  assigned  for  it  was,  that  because  the  poor 
man  wanted  his  hire ; hunger,  and  the  regard  he  had  for  his  wife  and 
children,  would  make  him  unwilling  to  return  home. 

By  the  Mosaic  law,  the  ox,  who  contributed  towards  cultivating  the 
fruits  of  the  earth,  and  who  assisted  in  treading  out  the  corn,  was  not 
muzzled,  but  suffered  to  eat  as  much  as  he  could,  while  he  was  em- 
ployed. 

Covetousness  was  forbidden  by  the  Mosaic  law.  Cattle  being  stolen 
and  disposed  of,  so  as  to  be  isrecoverable,  the  thief,  on  conviction,  was  to 
make  fivefold  restitution  ; but  if  the  cattle  were  found  alive  with  him, 
then  he  was  to  restore  them,  and  pay  double.  Every  person  was  em- 
powered to  kill  a housebreaker,  if  he  was  found  in  the  fact  during  the 
night ; but  if  in  the  day,  then  he  was  either  to  make  restitution,  or  to  be 
sold  for  a slave. 

In  walking  through  a vineyard,  every  stranger  was  permitted  to  pull 
what  fruit  he  chose  to  eat,  but  he  was  not  to  carry  any  away.  It  was  the 
same  with  respect  to  fields  of  corn,  where  every  man  was  permitted  to 
pull  as  much  as  he  could  eat,  but  he  was  not  to  put  in  a sickle,  or  cut 
down  as  much  as  one  of  the  stalks. 

It  was  ordained  in  their  law,  that  nuisances,  by  which  men’s  lives  or 
properties  could  be  injured,  should  be  removed  ; or  if  an  accident  hap- 
pened in  consequence  of  neglect,  a proper  recompense  was  to  be  made  to 
the  loser.  Thus,  if  a man  left  a pit  uncovered,  and  his  neighbour’s  beast 
fell  into  it,  and  was  killed,  or  in  any  way  disabled,  then  the  person  guilty 
of  the  neglect  was  to  make  up  the  loss.  In  the  same  manner,  if  any  man 
killed  the  beast  of  his  neighbour,  he  was  either  to  restore  another  equal  in 
value,  or  pay  the  price. 

All  those  who  found  cattle  wandering  astray,  were  to  take  them  ko  their 
own  folds,  and  keep  them  till  they  were  claimed  by  the  owners.  It  was 
the  same  with  respect  to  every  thing  lost ; for,  whoever  found  it,  and  did 
not  embrace  the  first  opportunity  of  restoring  it,  was  considered  as  a thief, 
and  punished  as  such. 

If  fire  happened  through  negligence,  the  person  who  neglected  to  take 
proper  care  was  to  make  restitution  to  the  injured  person  ; and  the  same 
was  to  be  done  where  a man  suffered  his  beast  to  eat  the  corn  in  the  field 


58 


CUSTOMS  AND  LAAVS 


of  his  neighbour.  If  a man  or  woman  happened  to  be  killed  by  an  ox, 
then  the  ox  was  to  be  stoned  to  death,  and  his  flesh  was  not  to  be  eaten ; 
but  if  sufficient  evidence  appeared  to  the  judges,  that  the  ox  was  a vicious 
animal,  accustomed  to  push  at  every  person  who  came  in  his  way,  and  the 
owner  did  not  take  proper  measures  to  restrain  him,  then  the  ox  was  to  be 
stoned,  and  the  owner  was  to  be  put  to  death.  It  was,  however,  permitted 
for  the  owner  of  the  ox  to  redeem  his  own  life,  by  paying  a certain  sum 
of  money  to  the  widow  or  children  of  the  deceased. 

When  an  ox  killed  a slave,  his  owner  was  to  pay  to  the  master  of  the 
slave  thirty  shekels  of  silver  ; and  if  it  happened  that  one  ox  hurt  or  killed 
another,  the  live  ox  was  to  be  sold  along  with  the  dead  one,  and  the  money 
equally  divided  between  the  proprietors. 

Wilful  murder  was  to  be  punished  with  death  ; for  thus 

Murder.  . . . . . 

it  was  written  in  the  Mosaic  law : — 

“And  if  he  smite  him  with  an  instrument  of  iron,  (so  that  he  die,)  he  is 
a murderer  : the  murderer  shall  surely  be  put  to  death.  And  if  he  smite 
him  with  throwing  a stone,  (wherewith  he  may  die,)  and  he  die,  he  is  a 
murderer.”  In  the  same  manner,  if  he  smote  him  with  an  instrument  of 
wood,  so  that  he  died,  he  was  a murderer;  but  still  no  crime  could  be 
called  murder,  unless  there  was  malice  in  the  offending  party.  In  all  such 
cases,  the  nearest  of  kin  had  a right  to  put  the  murderer  to  death  with  his 
own  hands. 

The  difference  between  murder  and  manslaughter  was  pointed  out,  and 
a straight  line  of  distinction  drawn.  Thus,  if  there  had  been  no  malice 
between  the  contending  parties,  and  it  happened  that  one  of  them  killed 
the  other  suddenly,  then  the  aggressor  was  to  flee  to  the  city  of  refuge , 
where  he  was  kept  in  a state  of  safety,  until  the  judges  had  inquired  into 
the  affair.  This  was  done  in  a very  solemn  manner,  and,  what  is  remark- 
able, the  evidence  was  delivered  in  the  hearing  of  all  those  who  lived  in 
the  district  where  the  affair  happened. 

When  a solemn  inquiry  was  made,  and  it  was  found  that  the  aggressor 
entertained  malice  against  the  deceased,  then  he  was  delivered  up  to  the 
avenger  of  blood  to  be  put  to  death.  But  if  it  was  found  that  no  malice 
had  existed  between  the  parties,  then  the  judges  were  to  see  the  offender 
safely  conducted  to  the  city  of  refuge,  where  he  was  to  remain  as  an  inha- 
bitant till  the  death  of  the  high-priest.  During  that  time,  if  he  ventured 
to  go  out  of  the  city  of  refuge,  the  avenger  of  blood  had  a right  to  put  him 
to  death ; but  when  the  high-priest  died,  he  was  restored  to  the  peaceable 
enjoyment  of  his  temporal  possessions. 

When  it  happened  that  a pregnant  woman  was  injured  so  as  to  occasion 
her  miscarrying,  then  the  husband  was  to  demand  a fine  from  the  offending 
party,  and  the  judges  were  to  determine  how  much  was  equitable.  It 
^as  common  in  the  Eastern  countries  to  steal  children,  and  sell  them  to  be 


OF  THE  ANCIENT  JEWS. 


5y 


How  punished. 


brought  up  as  slaves ; but  the  law  of  Moses  absolutely  prohibited  this 
practice,  and  the  offender  was  to  be  put  to  death. 

In  some  cases,  offenders  were  permitted  to  take  shelter  on  the  horns  of 
the  altar,  the  place  to  which  the  victim  was  bound  ; but  if  he  was  a mur- 
derer, and  found  guilty  by  the  judges,  then  the  executioners  had  a right  to 
drag  him  from  the  altar  and  put  him  to  death. 

As  the  Jewish  state  was  that  of  a theocracy , so  every  vio.ation  of  the 
law,  delivered  by  Moses,  was  punished  as  high-treason  to  God.  The 
people  were  to  be  considered  as  guilty  of  high-treason  when 
HiDh  Treason.  worshipped  any  of  the  idols  in  the  heathen  nations 

It  was  high-treason,  likewise,  to  set  up  an  image  of  God. 

In  particular,  they  were  strictly  commanded  not  to  worship  the  sun, 
moon,  or  stars. 

What  the  English  law  calls  misprision  of  treason , was  punished 
capitally  among  the  Jews.  Thus,  if  one  man  saw  another  go  to  wor 
ship  in  a heathen  temple,  and  did  not  reveal  it  to  the  judges,  then  he 
was  to  be  put  to  death;  for?  to  conceal  treason  was  considered  as  approving 
of  it. 

In  all  cases  the  traitor  was  punished  by  stoning , and  the  witnesses  were 
obliged  to  perform  the  execution.  Nay,  so  strict  was  the  law  with  respect 
to  treason,  that  if  one  person  advised  another  to  idolatry, 
then  the  person  advised  had  a right  to  kill  him.  If  all  the 
inhabitants  of  a city  became  idolaters,  then  that  city  was  to  be  razed  to  the 
ground,  the  people  were  all  to  be  put  to  death,  and  the  place  was  to  re- 
main a heap  of  ruins  for  ever. 

It  frequently  happened  that  impostors  rose  up  under  the  character  of 
prophets ; but  if  such  enticed  the  people  to  commit  idolatry,  then  they 
were  to  be  stoned  to  death  ; nor  were  their  highest* pretensions  to  inspira- 
tion to  screen  them  from  punishment. 

All  those  who  pretended  to  be  wizards,  who  had  familiar  spirits,  and 
who  could  reveal  the  knowledge  of  future  events,  were  considered  as 
traitors,  and  were  put  to  death.  Every  one,  whether  male  or  female,  who 
spoke  irreverently  of  the  name  of  God,  was  also  to  be  put  to  death. 

If  a man  and  woman  were  taken  in  the  act  of  adultery,  both  were  to 
be  stoned  to  death ; and  the  same  punishment  was  inflicted  on  the  man 
who  seduced  a betrothed  virgin,  previous  to  her  marriage ; the  virgin 
herself  was  to  die  along  with  the  seducer;  but  this  was  only  done  when 
the  crime  was  committed  in  a city,  for  when  it  happened  in  the  fieMs, 
then  the  man  alone  was  to  suffer,  because  it  was  presumed  he  had  ra- 
vished her. 

When  the  punishment  was  such  as  permitted  a power  in  the  judge  to 
order  a criminal  to  be  scourged,  then  he  was  to  command  him  to  lie  down 
in  open  court,  and  forty  stripes  were  to  be  given  him,  but  he  was  not  to 


1 


60 


CUSTOMS  AND  LAWS. 


exceed  that  number ; but,  according  to  the  practice,  they  seldom  exceeded 
the  number  of  thirty-nine.  If  more  than  forty  stripes  had  been  inflicted 
on  the  offending  party,  he  would  have  been  considered  as  infamous  ever 
after,  and  by  only  inflicting  thirty-nine,  it  was  done  from  motives  of  huma- 
nity, lest  the  party  should  be  in  danger  of  losing  his  life. 

If  a man  lay  with  a woman  who  was  a slave  and  betrothed,  the  woman 
was  to  be  scourged,  and  the  man  was  to  offer  a ram  as  a trespass-offering; 
neither  of  them  were  to  be  put  to  death,  because  the  woman  was  not  free. 
Bastards  were  not  permitted  to  enjoy  the  same  privileges  as  those  who 
were  born  in  wedlock ; and,  that  incontinency  might  be  discouraged  as 
much  as  possible,  this  prohibition  was  to  extend  even  to  the  tenth  gene- 
ration. 

This  order  or  statute,  however,  did  not  prohibit  bastards  from  worship- 
ping either  in  the  tabernacle  or  temple ; for  they  were  treated  in  the  same 
manner  as  the  heathens  who  renounced  idolatry ; namely,  as  proselytes 
wTho  worshipped  God  without  the  veil  of  the  temple.  In  many  civil 
respects,  likewise,  they  were  not  considered  as  members  of  the  Jewish 
community. 

That  no  injury  should  be  done  to  young  women,  it  was  ordered,  that  if 
a man  lay  with  a virgin  who  was  not  betrothed,  then  he  was  to  pay  to  her 
father  fifty  shekels  of  silver  as  part  of  the  composition  for  the  injury,  and 
at  the  same  time  he  was  obliged  to  marry  her,  nor  could  he,  on  any  ac- 
count whatever,  obtain  a divorce  from  her  ; because  in  the  act  of  seduction 
he  had  first  set  her  a bad  example. 

With  respect  to  a witness  giving  evidence  in  a court  of  justice,  the  law 
of  Moses  provided  against  perjury.  It  was  absolutely  necessary  that  there 
should  be  either  two  or  three  witnesses  to  prove  the  truth 
Perjury.  0f  every  criminal  accusation,  because  two  individuals  can 
swear  to  a single  fact.  In  case  a man,  who  appeared  as  a witness  against 
an  accused  person,  should  have  been  suspected  of  delivering  false  evidence, 
then  both  parties  were  to  appear  in  the  tabernacle  before  the  judges  and 
the  priests,  and  they  were  to  consider  of  the  matter  in  the  most  deliberate 
manner.  If  it  appeared  to  the  judges  that  the  witness  had  perjured  him- 
self, then  they  were  to  order  that  the  same  punishment  should  be  inflicted 
upon  him,  as  would  have  been  inflicted  upon  the  accused  person,  had  he 
been  legally  convicted. 

The  practice  of  making  witnesses  the  executioners  of  the  criminal  had 
something  in  it  remarkably  solemn  ; for  a man  may  swear  falsely  in  a 
court  of  justice,  from  interested  or  sinister  motives,  but  if  he  has  the  least 
spark  of  conscience  remaining,  he  must  shudder  at  the  thoughts  of  becom- 
ing the  executioner  of  the  man,  who,  by  his  evidence,  was  illegally  con- 
demned. 

Retaliation  made  a great  part  of  the  Jewish  law ; thus,  he  who  put  out 


RELIGIOUS  RITES. 


61 


the  eye  of  another  was  to  have  his  own  put  out ; he  who  struck  out  the 
tooth  of  another  was  to  have  his  own  tooth  struck  out ; he  who  disabled 
another  was  himself  to  be  disabled ; and  whoever  burned  down  the  house 
of  his  neighbour  was  to  have  his  own  house  reduced  to  ashes. 

To  what  has  already  been  advanced,  we  may  add,  that  all  punishments 
among  the  Jews  were  considered  as  adequate  to  the  crimes  with  which  the 
offending  prisoners  were  charged. 

If  a man  was  found  guilty  of  a capital  offence,  and  condemned  to  be 
hanged,  his  body  was  not  to  remain  after  sun-set  on  the  tree ; but  (says 
the  Mosaic  law)  “ Thou  shalt  bury  him  that  day , that  thy  land  be  not 
defiled:  for  he  that  is  hanged  is  accursed  of  God” 

SEC.  III. RELIGIOUS  RITES. 

Every  Jew  is  under  an  indispensable  obligation  to  marry,  the  time 
appointed  for  it  by  their  rabbins  being  at  eighteen  years  of  age ; and  he 
who  lives  single  till  he  is  twenty  is  reckoned  to  live  in  the 
Marriage.  actua[  commission  of  a known  sin.  This  is  grounded  on 
the  duty  of  procreation,  in  obedience  to  that  command  which  God  gave  to 
Adam  and  Eve,  as  related  in  the  first  chapter  of  Genesis,  “ Be  fruitful,  and 
multiply,  and  replenish  the  earth.”  On  the  other  hand,  as  a single  man  is 
often  subject  to  commit  fornication,  they  think  it  a duty  incumbent  on  him 
to  marry,  and  remove  the  temptation. 

There  are  several  passages  in  the  Old  Testament  which  might  be  adduced 
to  justify  a plurality  of  wives;  and  the  Eastern  Jews  frequently  practise  it ; 
but  the  Germans  do  not  allow  it  at  all ; nor  do  the  Italians  approve,  though 
they  sometimes  comply  with  it,  when,  after  many  years  of  cohabitation,  they 
have  had  no  issue  by  a first  wife. — The  laws  of  the  greater  part  of  Europe 
are,  however,  quite  averse  to  polygamy. 

They  are  allowed  to  marry  their  nieces,  that  is,  their  brother’s  or  sister’s 
daughters,  and  likewise  their  first  cousins  ; but  a nephew  must  not  inter- 
marry with  his  aunt,  that  the  law  of  nature  may  not  be  reversed : for  when 
the  uncle  marries  his  niece,  the  same  person  remains  as  the  head  who  was 
so  before ; but  when  the  nephew  marries  his  aunt,  he  becomes,  as  it  were, 
her  head,  and  she  must  pay  homage  to  him ; by  which  means  the  law  is 
reversed.  The  other  degrees  of  consanguinity  which  are  forbidden,  may 
be  seen  in  the  18th  chapter  of  Leviticus. 

Some  are  very  cautious  how  they  marry  a woman  who  has  buried  two 
or  more  husbands  ; branding  her  with  the  ignominious  title  of  a husband- 
killer  : but  this  is  not  prohibited,  and  is  less  to  be  understood  of  a man  who 
may  have  had  two  or  more  wives. 

A widow,  or  a woman  divorced  from  her  husband,  cannot  marry  again 

till  ninety  days  after  the  death  of  the  one,  or  separation  of  the  other,  that 
5 


62 


RELIGIOUS  RITES. 


it  may  thereby  be  certainly  known  whether  the  first  husband  is  father  of 
the  child  which  may  afterwards  be  born. 

If  a man  dies,  and  leaves  behind  him  an  infant  that  sucks,  the  widow 
cannot  marry  again  till  the  child  be  two  years  old  ; the  rabbis  having 
limited  that  time,  for  the  better  maintenance  and  education  of  the  orphan. 

The  Jews  often  marry  their  children  very  young,  though  the  marriage 
is  not  consummated  till  they  are  of  a proper  age ; therefore,  when  a child 
who  is  under  ten  years  of  age  (whether  her  father  be  alive  or  dead) 
becomes  a widow,  and  afterwards  marries  with  the  consent  of  her  mother, 
or  brothers,  a man  whom  she  does  not  approve  of,  she  may  have  a divorce 
at  any  time  till  she  attains  the  age  of  twelve  years  and  one  day,  at  which 
period  she  is  deemed  a woman.  If  she  declares  that  she  will  not  have 
such  a man,  it  is  sufficient ; and  when  she  has  taken  two  witnesses  to  set 
down  her  refusal  in  writing,  she  may  obtain  a divorce,  and  marry  again 
with  whom  she  pleases. 

When  the  Jews  have  settled  the  terms  of  accommodation,  the  marriage 
articles  are  signed  by  the  husband,  and  the  relations  of  the  wife ; after 
Betroihings  and  which  the  former  pays  a formal  visit  to  the  latter,  and, 
weddings.  before  witnesses,  takes  her  by  the  hand,  saying,  “ Be  thou 

my  spouse .”  In  some  countries  the  bridegroom  presents  the  bride  with  a 
ring  at  the  same  time,  and  then  marries  her.  But  this  is  not  the  usual 
practice  in  England,  Italy,  or  Germany.  They  are  often  solemnly  engaged 
for  six  or  twelve  months,  and  sometimes  two  years,  according  to  the  con- 
venience of  the  parties,  or  the  agreement  made  between  them  ; during 
which  time  the  young  lover  pays  frequent  visits  to  his  mistress,  and  spends 
his  time  in  her  company  with  the  utmost  familiarity,  but  writh  a strict  regard 
to  decency  and  good  manners. 

In  a part  of  the  marriage  articles,  the  bridegroom  covenants  to  give  his 
wife,  by  way  of  jointure,  the  sum  of  fifty  crowns ; all  his  effects,  even  to 
his  cloak , being  engaged  for  the  due  performance  of  this  agreement.  The 
sum  is  moderate,  to  render  the  marriage  of  poor  maidens  easy : but  the 
wife  must  deliver  into  her  husband’s  hands  all  the  effects  which  she  may 
afterwards  inherit. 

When  the  marriage-day  is  appointed,  (which  is  usually  at  the  time  the 
moon  changes,  and  in  case  the  bride  be  a maid,  on  a Wednesday  or  Friday, 
but  if  a widow,  on  a Thursday,)  the  bride,  if  she  be  free  from  her  terms, 
goes  the  first  night  into  a bath,  in  the  presence  of  other  women,  and  there 
washes  herself.  But  if  she  be  not  free  from  her  terms,  all  carnal  conver- 
sation with  her  is  prohibited,  till  she  can  wash.  However,  the  nuptial 
solemnities  are  seldom  delayed  upon  that  account. 

The  eight  days  which  precede  the  marriage  are  usually  grand-days ; the 
betrothed  couple  and  their  friends,  giving  a loose  to  pleasure,  laugh,  sing, 
dance,  and  cast  away  care. 


RELIGIOUS  RITES. 


6'J 


Some  insist  that  the  young  couple  should  fast  on  the  wedding-day,  til! 
the  blessing  be  over. 

On  the  wedding-day,  the  bride  and  bridegroom  dress  in  all  the  grandeur 
and  magnificence  their  circumstances  will  admit  of,  and  the  bride  is  con 
ducted  in  pomp  to  the  house  intended  for  the  celebration  of  the  nuptials, 
by  several  married  women  and  maidens,  who  are  her  friends  and  acquaint- 
ance. She  is  first  bare-headed,  and  her  hair  all  loose  and  in  disorder. 
After  this,  she  is  seated  between  two  venerable  matrons,  and  her  friends 
flock  round  about  her,  comb  her  head,  curl  her  hair,  dress  her,  and  put  on  her 
veil : for  virgin  modesty  forbids  her  to  look  her  intended  husband  in  the 
face.  In  this  she  imitates  the  chaste  Rebecca,  who  covered  her  face  when 
Isaac  cast  his  eyes  upon  her.  At  Venice,  the  bride  wears  a sort  of  wig,  or 
bundle  of  curls,  called  favourites,  which  the  Jews  call  Benetes  ; in  imita- 
tion of  those  which  God  himself,  according  to  the  rabbins,  adorned  Eve’s 
head  with  when  he  married  her  to  Adam. 

For  the  solemnization  of  the  marriage,  the  lovers  who  are  betrothed  meet, 
at  an  hour  appointed  for  that  purpose,  in  a kind  of  state-room.  The  bride- 
groom is  conducted  thither  by  the  bridemen,  friends,  &c.,  and  the  bride  by 
her  train — the  whole  company  crying  out,  “ Blessed  be  the  man  that 
cometh .”  They  now  sit  on  a nuptial  throne,  under  a canopy,  whilst  a 
select  band  of  music  plays  before  them  ; or  whilst  children,  as  is  the  cus- 
tom in  some  places,  move  in  solemn  order  round  them,  having  torches  in 
their  hands,  and  singing  some  appropriate  epithalamium.  All  those  who 
are  of  their  synagogue  being  assembled,  (that  is,  ten  men  at  least, — else  the 
marriage  is  null  and  void,)  a Taled  is  put  upon  the  heads  of  the  bride- 
groom and  bride  ; it  has  the  tufts  hanging  down  at  the  corners,  in  imitation 
of  Boaz,  who  threw  the  skirts  of  his  robe  over  Ruth.  In  many  cases,  a 
velvet  canopy,  supported  by  four  poles,  is  held  over  the  bride  and  bride- 
groom. After  this,  the  rabbins  of  the  place,  or  the  reader  *of  the  synagogue, 
or  some  near  relation,  takes  a glass,  or  any  other  vessel  filled  with  wine, 
and,  having  blessed  God  “/or  the  creation  of  man  and  woman,  and  the 
institution  of  matrimony ,”  says  as  follows  : “ Blessed  art  thou,  O Lord, 
our  God ! king  of  the  universe,  the  creator  of  the  fruit  of  the  vine. 
Blessed  art  thou,  O Lord,  our  God  ! king  of  the  universe,  who  hath  sanc- 
tified us  with  his  commandments,  and  hath  forbid  us  fornication,  and  hath 
prohibited  unto  us  the  betrothed,  but  hath  allowed  unto  us  those  that  are 
married  unto  us  by  the  means  of  the  canopy  and  the  wedding-ring : blessed  . 
art  thou,  O Lord ! the  sanctifier  of  his  people  Israel,  by  the  means  of  the 
canopy,  and  wedlock.” 

Then  the  bridegroom  and  bride  drink  of  the  wine.  The  bride  now 
walks  three  times  round  the  bridegroom,  and  he  does  the  same  twice  round 
her.  This  ceremony  is  said  to  be  grounded  on  Jeremiah,  chapteT  xxxi. 
verse  22,  “ A woman  shall  compass  a man,”  &c.  Then  the  bridegroom. 


64 


RELIGIOUS  RITES. 


putting  a ring  upon  the  finger  of  his  bride,  who  stands  on  his  right  hand, 
before  two,  or  more,  credible  witnesses,  who  are  commonly  rabbins,  says, 
“Thou  art  my  wife,  according  to  the  ceremonies  of  Moses  and  Israel.”  In 
Germany,  the  guests  throw  some  grains  of  corn  at  them,  and  say  at  the 
same  time,  “Increase  and  multiply.”  After  this,  the  marriage  articles  are 
read,  wherein  the  bridegroom  acknowledges  the  receipt  of  the  consideration 
money,  the  obligation  he  is  under  to  make  his  wife  a jointure,  and  to  main- 
tain, honour,  and  cherish  her,  and  live  peaceably  with  her  all  the  days  of  his 
life.  For  the  due  performance  of  all  the  articles  above-mentioned,  he  gives 
a duplicate  to  his  wife’s  relations.  After  this,  more  wine  is  brought  in  a 
new  vessel,  and  having  sung  six  more  benedictions,  the  bride  and  bride- 
groom drink  a second  time,  and  the  residue  of  the  wine  is  thrown  upon 
the  ground  as  a declaration  of  their  joy.  Every  thing  being  mystical  with 
the  Jews,  it  is  to  be  observed,  that  if  the  bride  be  a maid,  the  glass  is  nar- 
row ; but  if  she  be  a widow,  a wide-mouthed  goblet  is  used.  The  glass 
or  vessel  being  empty,  the  bridegroom  throws  it  on  the  ground,  and  breaks 
it  to  pieces.  This  ceremony  is  performed,  they  say,  that  their  mirth  may 
give  them  an  idea  of  death,  who  dashes  them  to  pieces  like  brittle  glass, 
and  teaches  them  not  to  be  proud  or  self-conceited.  Others  say,  that  the 
breaking  of  the  glass  indicates  the  impossibility  of  the  marriage  ties  being 
dissolved  ; the  signification  being,  that  when  the  atoms  of  the  glass  shall  be 
re-united,  the  bride  and  bridegroom  may  separate, — but  not  till  then.  In 
the  mean  time,  all  persons  present  cry  out,  Mazal  tou,  “ May  it  prove 
propitious ,”  and  then  withdraw. 

In  the  evening  they  make  a grand  entertainment  for  their  friends  and 
relations ; and  in  some  places,  all  the  guests  who  were  invited  present  the 
bride  with  a piece  of  plate — some  before,  and  some  after  supper  is  over. 
Then  follow  the  seven  benedictions  before  mentioned,  and  after  this  they 
all  rise  from  table. 

Fowls  of  some  kind  are  always  a part  of  the  wedding-supper.  The 
first  dish  presented  to  the  bride  is  a hen  with  an  egg,  and  after  she  has 
been  served  the  guests  help  themselves  to  the  remainder.  The  hen  is  em- 
blematical, and  denotes  the  future  fruitfulness  of  the  bride. 

On  the  Sabbath-day  morning,  after  the  consummation  of  their  marriage, 
the  bridegroom  and  the  bride  go  to  the  synagogue  together.  The  bride  is 
attended  by  all  the  women  that  were  present  at  the  wedding.  At  the  les- 
# sons  of  the  Pentateuch,  the  bridegroom  is  desired  to  read:  he  then  promises 
to  give  liberally  to  the  poor,  and  all  who  come  with  him  follow  his  example. 
When  prayers  are  over,  the  men  wait  on  the  bridegroom  home,  and  the 
women  on  the  bride ; after  which  they  part,  with  abundance  of  courtesy 
and  complaisance.  The  bridegroom,  in  some  places,  lives  during  the  first 
week  with  his  wife’s  relations,  where  he  amuses  himself,  and  entertains 
his  friends  and  acquaintance. 


RELIGIOUS  RITES. 


65 


These  are  the  general  practices  in  all  Jewish  weddings,  though  there 
are  some  little  variations  observed  according  to  the  various  countries  in 
which  they  live. 

If  the  wife  dies,  and  has  no  issue,  they  are  obliged  to  act  according  to 
the  customs  of  the  country  they  live  in,  which  vary  almost  in  every  nation. 

Among  the  Jews,  the  father  lies  under  an  indispensable  obligation  to 
have  his  son  circumcised  on  the  eighth  day,  in  obedience  to  the  command 
in  the  17th  chapter  of  Genesis,  10th — 14th  verses.  This 
cannot  be  done  till  the  expiration  of  the  eight  days ; but  in 
case  the  child  be  sick  or  infirm,  it  may  be  deferred  till  he  is  perfectly 
recovered.  Anciently,  by  the  fulfilment  of  this  rite,  it  was  consecrated  to 
the  service  of  God.  This,  no  doubt,  was  then  the  principal  end  of  circum- 
cision, but  there  do  not  appear  to  have  been  wanting  other  subsidiary 
objects.  Were  it  necessary,  we  might  demonstrate,  both  by  quotations 
from  the  ancients,  and  reasons  drawn  from  the  nature  of  the  member  on 
which  circumcision  is  performed,  that  this  operation  is  really  conducive  to 
cleanliness  and  health  among  those  who  practise  it  in  southern  climates. 
It  was  a preventive  of  the  disease  called  the  anthrax  or  carbuncle.  It  has 
also  been  considered  as  having  a beneficial  tendency  in  increasing  the 
population  in  such  a climate  as  that  of  Palestine. 

The  Jews  look  upon  it  as  a very  laudable  action,  and  a bounden  duty, 
c.  . , to  visit  the  sick,  and  to  assist  them  in  the  time  of  their 

dea,h-  distress. 

When  any  one  is  apprehensive  that  his  life  is  in  danger,  he  sends  for 
about  ten  persons,  more  or  less,  as  he  thinks  convenient ; one  of  whom, 
at  least,  must  be  a rabbi.  Then,  in  a solemn  manner,  he  repeats  the 
general  alphabetical  confession,  and  utters  a prayer,  in  which  he  “humbly 
begs  of  God,  if  it  be  his  blessed  will,  to  restore  him  to  his  former  state  of 
health  or,  if  this  may  not  be  granted,  he  then  recommends  his  soul  to 
him,  and  prays  that  his  death  may  be  accepted  as  an  expiation  for  his  sins. 
If  his  conscience  is  overcharged  with  any  sin,  or  if  he  has  any  secret  which 
he  would  reveal,  he  declares  it  to  the  rabbi.  After  all  this  he  begs  pardon 
of  God,  and  of  ah  such  as  he  has  at  any  time  offended,  and  forgives,  like- 
wise, all  such  as  have  offended  him,  and  even  his  most  inveterate  enemies. 
In  case  he  has  any  children,  or  domestics,  he  calls  them  to  his  bedside  and 
gives  them  his  benediction  ; and  if  his  own  father  or  mother  be  present, 
lie  receives  their  blessing.  If  he  has  an  inclination  to  make  his  will,  and 
*o  dispose  of  his  worldly  estate,  he  has  free  liberty  to  execute  it  in  such  a 
manner  as  he  thinks  most  convenient. 

There  are  some  who  take  care  to  have  a public  prayer  put  up  for  tnem 
in  the  synagogue,  and  change  their  names,  as  an  indication  of  their  change 
of  life  ; and,  as  it  is  said,  to  cheat  the  devil.  At  such  times,  they  promise 
and  bestow  their  charity  on  the  synagogues,  as  well  as  on  the  poor. 


C6 


RELIGIOUS  RITES. 


When  the  person  who  is  ill  is  in  danger  of  death,  or  just  expiring,  they 
never  leave  him  alone,  hut  watch  with  him  day  and  night.  They  salute 
him,  and  take  their  last  farewell,  just  at  the  moment  when  the  soul  la 
separating  from  the  body.  To  be  present  at  the  separation  of  the  soul 
fronl  the  body,  especially  if  the  person  be  a learned  or  pious  man,  in  their 
opinion,  is  not  only  a laudable,  but  a meritorious  action.  The  person  who 
is  present  when  the  sick  man  gives  up  the  ghost,  according  to  ancient 
custom,  tears  some  part  of  his  own  garments.  This  rent  is  generally  made 
on  the  right  side  of  the  forepart  of  the  clothes,  and  must  be  the  eighth  of 
a yard  in  length.  When  they  mourn  for  a father  or  mother,  all  the  clothes 
must  be  rent  on  the  right  side;  whereas  the  left  side  of  the  outward  gar- 
ment only  is  torn,  if  it  be  for  a distant  relation.  The  rent  is  always  from 
top  to  bottom  ; whereas  that  of  the  ancient  priests  was,  formerly,  from 
bottom  to  top.  In  Holland  the  Jews  make  it  on  the  top,  near  the  buttons, 
and  at  the  expiration  of  seven  or  eight  days  have  it  sewn  up  again.  In 
some  parts  of  Germany  the  Jewish  women  who  lose  their  husbands  usually 
tear  their  head-dress.  It  is  said,  that  if  the  widow  intends  to  marry  again, 
she  is  only  to  pretend  to  do  it ; for  if  she  actually  tears  them,  it  is  a certain 
sign  that  she  intends  to  remain  a widow. 

There  are  some  who,  at  such  a time,  will  throw  into  the  street  all  the 
water  which  they  have  in  the  house,  or  can  find  in  the  neighbourhood. 
This,  which  is  accounted  an  ancient  custom,  is  intended  to  denote  that 
somebody  lies  dead  not  far  from  the  place. 

As  soon  as  any  one  is  dead,  his  eyes  and  mouth  are  closed,  his  body  is 
laid  upon  the  ground  in  a sheet,  his  face  is  covered,  and  a 
lighted  taper  is  set  by  his  head. 

A pair  of  linen  drawers  is  immediately  provided,  and  some  women  are 
sent  for  to  sew  them  ; who,  for  the  most  part,  perform  this  friendly  office 
out  of  charity  and  good-will.  After  this,  the  corpse  is  thoroughly  washed 
with  warm  water,  in  which  camomile  and  dried  roses  have  been  boiled. 
In  the  next  place,  a shirt  and  drawers  are  put  on,  and  over  them  some  put 
a kind  of  surplice  of  fine  linen,  a Taled,  or  square  cloak,  and  a white  cap 
on  the  head. 

They  now  bend  his  thumb  close  to  the  palm  of  the  hand,  and  tie  it  with 
the  strings  of  his  Taled  ; for  he  goes  to  the  other  world  with  his  veil  on. 
The  thumb  thus  bent  stands  in  the  form  of  Shaddai,  which  is  one  of  God’s 
attributes;  this  is  the  reason  which  the  Jews  give  for  a custom  that  secures 
the  body  from  the  devil’s  clutches.  The  deceased,  in  all  other  respects, 
has  his  hand  open,  as  a testimony  that  he  relinquishes  all  his  worldly 
goods.  The  washing  of  the  body  is  intended  to  denote  that  the  deceased 
purified  himself  from  the  pollutions  of  this  life  by  a sincere  repentance,  and 
was  ready  and  prepared  to  receive  a better  from  the  hands  of  the  Almighty, 
Buxtorf  says,  that  they  burn  wine  and  put  an  egg  in  it,  and  therewith 


■RELIGIOUS  RITES. 


07 


anoint  the  head  of  the  corpse.  Some  perform  this  unction  at  their  own 
houses,  and  others  at  the  house  of  the  living ; that  is,  in  the  Hebrew 
dialect,  the  church-yard.  He  adds,  that  after  this  ablution  all  the  apertures 
of  the  body  are  stopped  up. 

When  dressed,  he  is  laid  on  his  back  in  a coffin  made  on  purpose,  with 
one  linen  cloth  under,  and  another  over  him.  If  the  party  deceased  be  a 
person  of  considerable  note,  his  coffin  is  made  in  some  places  with  a 
pointed  top  ; and  if  a rabbi,  a considerable  number  of  books  is  laid  upon  it. 
Then  the  coffin  is  covered  with  black,  and  a small  bag  of  earth  is  deposited 
under  tne  head  of  the  defunct.  The  coffin  is  now  nailed  up,  and  conveyed 
to  a grave  as  near  the  place  as  possible  where  the  family  of  the  deceased 
are  interred. 

All  the  people  now  crowd  round  about  it ; and  since  the  attendance  on 
a corpse,  and  the  conveyance  of  it  to  the  grave,  is  looked  upon  as  a very 
meritorious  action,  they  all  carry  it  upon  their  shoulders  by  turns  some 
part  of  the  way.  In  some  places  the  mourners  follow  the  corpse  with 
lighted  flambeaux  in  their  hands,  singing  some  melancholy  anthem  as  they 
march  along.  In  others,  this  ceremony  is  omitted  ; the  relations,  however, 
who  are  in  mourning,  accompany  the  corpse  in  tears  to  the  grave. 

In  this  solemn  manner  the  dead  are  carried  to  the  burial-place,  which  is 
most  commonly  a field  set  apart  for  that  purpose,  called  Beth  Hachaim, 
or  u House  of  the  living the  dead  being  looked  upon  as  living,  on  ac- 
count of  their  immortal  souls.  When  the  deceased  is  laid  in  his  grave,  if 
he  has  been  a person  of  any  extraordinary  merit,  there  is  generally  a 
proper  person  present,  who  makes  his  funeral  oration.  As  soon  as  this 
eulogium  is  over,  they  repeat  the  prayer  called  Zidduc  Haddin,  “the  jus - 
tice  of  the  judgment ,”  which  begins  with  these  words  of  Deuteronomy, 
chapter  xxxii.  verse  4,  “ He  is  the  rock,  his  work  is  perfect ; for  all  his 
ways  are  judgment,”  &c. 

In  some  countries,  when  a coffin  is  brought  within  a short  space  of  the 
grave,  or  before  it  is  taken  out  of  the  house,  ten  men  go  in  a solemn  man- 
ner seven  times  round  it,  repeating  a prayer  for  his  soul ; this  is  the 
practice  in  Holland:  but  in  other  parts  this  ceremony  is  not  observed. 
The  nearest  relation  now  rends  some  part  of  his  garments,  and  then  the 
corpse  is  put  into  the  grave,  and  covered  with  earth ; each  friend  throwing 
a handful  or  spadeful  in,  till  the  grave  is  filled  up.  The  coffin  must  be  so 
placed  in  the  grave,  as  not  to  touch  another  coffin. 

The  Jews  account  it  a sin,  either  in  man  or  woman,  to  tear  their  flesh, 
or  their  hair,  on  this  melancholy  occasion,  either  when  they  weep  over  the 
deceased,  or  at  any  time  afterwards  ; for,  in  Deuteronomy,  chapter  xiv.,  it 
is  written,  “ Ye  shall  not  cut  yourselves,”  &c.  But  as  soon  as  the  coffin 
is  conveyed  out  of  the  house  for  sepulture,  then  follow  the  male  portion 
of  the  family  and,  among  some,  the  females.  Those  who,  during 


09 


RELIGIOUS  RITES. 


the  lifetime  of  the  deceased,  neglected  to  be  reconciled  with  him,  must 
“touch  his  great  toe,  and  beg  his  pardon,  in  order  that  the  deceased  may 
not  accuse  him  at  God’s  tribunal,  on  the  day  of  the  resurrection. 

At  their  departure  from  the  grave,  every  one  tears  up  two  or  three 
handfuls  of  grass,  and  throws  it  behind  him,  repeating,  at  the  same  time, 
these  words  of  the  72d  Psalm,  verse  6,  “They  of  the  city  shall  flourish 
like  the  grass  of  the  earth.”  This  they  do  by  way  of  acknowledgment  of 
the  resurrection.  They  then  wash  their  hands,  sit  down,  and  rise  again 
nine  times  successively,  repeating  the  91st  Psalm,  “He  that  dwelleth  in 
the  secret  place  of  the  Most  High.”  After  this,  they  return  to  their  re- 
spective places  of  abode. 

When  the  nearest  relations  of  the  party  deceased  are  returned  home 
from  the  burial,  be  they  father,  mother,  child,  husband,  wife,  brother,  or 
sister,  they  directly  seat  themselves  on  the  ground ; and 
having  pulled  off  their  shoes,  refresh  themselves  with  bread 
wine,  and  hard  eggs,  which  are  placed  before  them;  according  as  it 
is  written  in  the  31st  chapter  of  Proverbs,  verse  6,  “Give  strong  drink 
unto  him  that  is  ready  to  perish,  and  wine  to  those  that  be  heavy  of 
heart,”  &c.  He  whose  usual  place  it  is  to  crave  a blessing  on  their  meals 
now  introduces  appropriate  words  of  consolation.  In  the  Levant,  and  in 
several  other  places,  the  friends  of  the  deceased  send  in  provisions  for  ten 
days  successively,  morning  and  night,  to  some  of  the  nearest  relatives,  for 
the  entertainment  of  such  guests  as  they  think  proper  to  invite  ; and  on 
a day  appointed,  they  themselves  partake  of  the  feast,  and  condole  with 
them. 

When  the  dead  body  is  conveyed  from  the  house,  his  coverlet  is  folded 
double,  his  blankets  are  rolled  up  and  laid  upon  a mat ; afterwards,  a lamp 
is  lighted  up  at  the  bed’s  head,  which  burns  for  a week  without  inter- 
mission. 

Such  as  are  related  to  the  deceased  reside  in  the  house  for  ten  days 
together,  and  during  all  that  time  sit  and  eat  upon  the  ground,  except  on 
the  Sabbath  day,  on  which  they  go  with  a select  company  of  their  friends 
and  acquaintance  to  the  synagogue,  where  they  are  more  generally  con- 
doled with  than  at  any  other  place.  During  these  ten  days,  they  are  not 
allowed  to  do  any  manner  of  business  ; neither  can  the  husband  lie  with 
his  wife.  Ten  persons,  at  least,  go  every  night  and  morning  to  pray  with 
them  under  their  confinement.  Some  add  to  their  devotions,  on  this  solemn 
occasion,  the  49th  Psalm,  “ Hear  this  all  ye  people,”  &c.,  and  afterwards 
pray  for  the  soul  of  their  deceased  friend. 

The  Jews  dress  themselves  in  such  mourning  as  is  the  fashion  of  the 
country  in  which  they  live,  there  being  no  divine  direction  relating  there- 
unto. For  full  thirty  days  the  mourner  is  not  permitted  to  bathe,  perfume, 
or  shave  his  beard.  Indeed,  tattered  clothes,  sprinkled  with  ashes,  and 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


69 

a general  slovenly  appearance,  point  out  the  mourning  Jew  during  this 
period.  # 

After  the  expiration  of  the  ten  days,  they  leave  the  house,  and  go  to 
the  synagogue,  where  several  of  them  order  lamps  to  be  lighted  on  each 
side  of  the  Hechal  or  Ark,  procure  prayers  to  be  said,  and  offer  chari- 
table contributions  for  the  soul  of  the  deceased.  This  ceremony  is  repeated 
at  the  close  of  each  month,  and  likewise  of  the  year : and  if  the  person 
who  is  dead  be  a rabbi,  or  a man  of  worth  and  distinction,  they  make  his 
Esped  upon  those  days ; that  is,  a funeral  harangue  in  commendation  of 
his  virtues. 

A son  goes  daily  to  the  synagogue,  morning  and  night,  and  there  repeats 
the  prayer  called  Cadish,  that  is  Holy,  for  the  soul  of  his  mother  or  father, 
for  eleven  months  successively ; in  order  to  deliver  him  from  purgatory  ; 
and  some  of  them  fast  annually  on  the  day  of  the  death  of  their  respective 
relatives. 

In  some  places,  they  set  a monument  over  the  grave,  and  carve  the 
name  of  the  deceased  upon  it ; also  the  day,  month,  and  year  of  his  de- 
cease, and  a line  or  two  by  way  of  encomium. — Some  Jews  go,  from  time 
to  time,  to  the  tombs  of  their  acquaintances  and  relatives,  to  say  their 
prayers. 

They  seldom  mourn  for  such  as  are  suicides,  or  who  die  under  excom- 
munication. So  far,  indeed,  are  they  from  regretting  the  loss  of  them  that 
they  set  a stone  over  the  coffin,  to  signify  that  they  ought  to  be  stoned  to 
death,  if  they  had  their  deserts. 


SEC.  IV. ECCLESIASTICAL  DISCIPLINE WORSHIP FESTIVALS,  ETC.’ 

The  Sanhedrin,  the  supreme  judicial  authority,  formerly  existing  among 
the  Jews,  was  instituted  in  the  time  of  the  Maccabees,  (some  ascribe  to  it 
an  earlier  origin,)  and  was  composed  of  seventy-two  mem- 

The  Sanhedrin.  „ . , , “ c 

bers.  I he  high-priest  generally  sustained  the  office  of  pre- 
sident in  this  tribunal.  The  next  officers  in  authority  were  the  first  and 
second  vice-presidents.  The  members  who  were  admitted  to  a seat  in  the 
Sanhedrin  were  as  follows : — 1.  Chief  priests,  who  are  often  mentioned  in 
the  New  Testament  and  in  Josephus,  as  if  they  were  many  in  number. 
They  consisted  partly  of  priests  who  had  previously  exercised  the  high- 
priesthood,  and  partly  of  the  heads  of  the  twenty-four  classes  of  priests, 
who  were  called  in  an  honorary  way,  high  or  chief  priests.  2.  Elders, 
that  is  to  say,  the  princes  of  the  tribes,  and  the  heads  of  family  associa- 
tions. 3.  The  Scribes , or  learned  men.  Not  all  the  scribes  and  elders 
were  members,  but  only  those  who  were  chosen  or  nominated  by  the  pro- 
per authority. 

The  Talmudists  assert  that  this  tribunal  had  secretaries  and  apparitors. 


70 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


and  the  very  nature  of  the  case  forbids  us  to  doubt  the  truth  of  the  asser- 
tion. The  place  of  their  sitting,  however,  is  a question  on  which  there  is 
more  difference  of  opinion.  The  Talmudists  state  that  it  was  in  the  tem- 
ple, but  Josephus  mentions  the  place  of  assembling,  and  also  the  archives, 
as  being  not  far  from  the  temple,  on  Mount  Zion.  But  in  the  trial  of 
Jesus,  it  appears  they  were  assembled,  and  that  very  hastily,  in  the  palace 
of  the  high-priest. 

When  they  met,  they  took  their  seats  in  such  a way  as  to  form  a semi- 
circle, and  the  presidents  and  two  vice-presidents  occupied  the  centre.  At 
each  end  was  a secretary;  one  registered  the  votes  of  acquittal — the  other 
of  condemnation.  The  proper  period  of  sitting  was  all  the  time  between 
the  morning  and  evening  service. 

The  Sanhedrin  was  the  great  court  of  judicature  : it  judged  of  all  capi- 
tal offences  against  the  law  : it  had  the  power  of  inflicting  punishment  by 
scourging  and  by  death.  Its  power  had  been  limited  in  the  time  of  Christ, 
by  the  interference  of  the  Romans,  and  the  consistory  itself  terminated  its 
functions  upon  the  destruction  of  Jerusalem.  They  were  never  able  to 
re-establish  themselves  since, — nor  is  any  thing  related  of  them  in  the  his- 
tory of  our  own  times,  except  the  council  which  the  Jews  held  in  Hungary 
in  the  17th  century,  and  the  convocation  held  at  Paris,  under  the  auspices 
of  Napoleon,  in  1806. 

The  worship  of  the  synagogue,  with  its  appendant  school  or  law-court, 
where  lectures  were  given,  and  knotty  points  of  the  law  debated,  became 
The  worship  of  great  bond  of  national  union,  and  has  continued,  though 
the  synagogue.  the  monarchical  centre  of  unity  in  Tiberias  disappeared  in 
a few  centuries,  to  hold  together  the  scattered  nation  in  the  closest  unifor- 
mity. The  worship  of  the  synagogue  is  extremely  simple.  Wherever 
ten  Jews  were  found,  there  a synagogue  ought  to  be  formed.  The  Divine 
Presence,  the  invisible  Shechinah,  descends  not  but  where  ten  are  met 
together  ; if  fewer,  the  Divine  Visitant  was  supposed  to  say,  “Wherefore 
come  I,  and  no  one  is  here  ?”  It  was  a custom,  therefore,  in  some  of  the 
more  numerous  communities,  to  appoint  ten  “men  of  leisure,”  whose 
business  it  was  to  form  a congregation.*  The  buildings  were  plain  ; in 
their  days  of  freedom  it  was  thought  right  that  the  house  of  prayer  to 
God,  from  its  situation  or  its  form,  should  overtop  the  common  dwellings 
of  man  ; but  in  their  days  of  humiliation,  in  strange  countries,  the  lowly 
synagogue,  the  type  of  their  condition,  was  content  to  lurk  undisturDed  in 
less  conspicuous  situations.  Even  in  Palestine  the  synagogues  must  have 
been  small,  for  Jerusalem  was  said  to  contain  460  or  480 ; the  foreign 
Jews,  from  the  different  quarters  of  the  world,  seem  each  to  have  had  their 
separate  building,  where  they  communicated  in  prayer  with  their  neigh- 

* Such  seems  to  be  the  solution  of  a question  on  which  learned  volumes  have  been 
written. 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


71 


hours  and  kindred.  Such  were  the  synagogues  of  the  Alexandrians,  the 
Cyrenians,  and  others.  Besides  the  regular  synagogues,  which  were 
roofed,  in  some  places  they  had  chapels  or  oratories,  open  to  the  air,  chiefly 
perhaps  where  their  worship  was  not  so  secure  of  protection  from  the  au- 
thorities ; these  were  usually  in  retired  and  picturesque  situations,  in 
grove3,  or  on  the  sea-shore.  In  the  distribution  of  the  synagogue  some 
remote  resemblance  to  the  fallen  Temple  was  kept  up.  The  entrance  was 
from  the  east ; and  in  the  centre  stood  an  elevated  tribune  or  rostrum,  from 
which  prayer  was  constantly  offered,  and  the  book  of  the  Law  read.  At 
the  west  end  stood  a chest,  in  which  the  book  was  laid  up,  making  the 
place,  as  it  were,  the  humble  Holy  of  Holies,  though  now  no  longer  sepa- 
rated by  a veil,  nor  protected  by  the  Cherubim  and  Mercy-Seat.  Parti- 
cular seats,  usually  galleries,  were  railed  off  for  the  women. 

The  chief  religious  functionary  in  the  synagogue  was  called  the  angel, 
or  bishop.  He  ascended  the  tribune,  repeated  or  chaunted  the  prayers, 
his  head  during  the  ceremony  being  covered  with  a veil.  He  called  the 
reader  from  his  place,  opened  the  book  before  him,  pointed  out  the  passage, 
and  overlooked  him  that  he  read  correctly.  The  readers,  who  were  three 
in  number  on  the  ordinary  days,  seven  on  the  morning  of  the  Sabbath,  five 
on  festivals,  were  selected  from  the  body  of  the  people.  The  Law  of 
course  was  read,  and  the  prayers  likewise  repeated,  in  the  Hebrew  lan- 
guage. The  days  of  public  service  in  the  synagogue  were  the  Sabbath, 
the  second  and  fifth  days  of  the  week,  Monday  and  Thursday.  There 
was  an  officer  in  the  synagogues  out  of  Palestine,  and  probably  even  within 
its  borders,  called  an  interpreter,  who  translated  the  Law  into  the  verna- 
cular tongue,  usually  Greek  in  the  first  case,  or  Syro-Chaldaic  in  the 
latter.  Besides  the  bishop,  there  were  three  elders,  or  rulers  of  the  syna- 
gogue, who  likewise  formed  a court  or  consistory  for  the  judgment  of  all 
offences.  They  had  the  power  of  inflicting  punishment  by  scourging; 
from  Origen’s  account,  the  Patriarch  of  Tiberias  had  assumed  the  power 
of  life  and  death.  But  the  great  control  over  the  public  mind  lay  in  the 
awful  sentence  of  excommunication.  The  anathema  of  the  synagogue 
cut  off  the  offender  from  the  Israel  of  God  ; he  became  an  outcast  of 
society. 

At  present  the  Jews  select  for  the  site  of  their  synagogues  some  emi- 
nences, in  those  cities  where  the  exercise  of  Judaism  is  allowed.  The 
fabric  must  be  higher  than  the  common  houses,  for  they  say,  “ The  house 
of  our  God  must  be  magnificent.”  The  Jews  are  obliged  religiously  to 
observe  the  respect  due  to  the  synagogue,  and  to  forbear  talking  of  busi- 
ness there,  or  even  thinking  on  any  worldly  advantages.  They  must 
likewise  avoid  sleeping  there  ; and  looking  round  about,  &c.  They  must 
continue  in  a modest  posture,  and  not  suffer  themselves  to  run  into  any 
indecency. 


L. 


72 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


The  title  or  denomination  of  rabbi  is  very  ancient ; for  in  the  Jewish 
scriptures  both  the  words  rabbi  and  rabboni  are  to  be  found,  which  are 

Rabbins  and  synonymous  terms.  The  Pharisees  of  old  assumed  this 
doctors.  to  themselves,  with  abundance  of  pride  and  arrogance, 

pretending  to  be  the  sole  masters  and  doctors  of  the  people  ; and  they 
carried  this  pretension  to  such  a pitch  as  to  make  the  law  subject  to  their 
traditions.  Jesus  Christ  very  severely  reprimanded  them  for  this  their 
insolent  deportment. 

The  rabbins,  besides  the  privilege  of  preaching,  and  instructing  their 
pupils,  have  that  of  binding  and  loosing,  that  is,  of  determining  whether  a 
thing  be  forbidden  or  allowed.  When  this  power  is  conferred  upon  them, 
they  have  the  five  books  of  Moses,  and  a key , put  into  their  hands.  They 
create  new  doctors,  and  ordain  them  by  imposition  of  hands,  as  Moses,  just 
before  his  death,  laid  his  hands  on  Joshua,  his  successor,  and  gave  him  his 
benediction  ; but  they  limit  and  restrain  their  power  as  they  see  most 
convenient : one  being  confined  to  interpret  the  law,  or  such  questions  only 
as  relate  thereunto  ; and  another  to  judge  of  controversies  arising  upon 
those  questions. 

At  present,  according  to  Buxtorf,  the  rabbins  are  elected  with  very  little 
ceremony.  He  who  is  to  ordain  the  new  rabbi  publishes  aloud  to  all  the 
congregation,  either  on  the  Sabbath,  or  some  other  solemn  festival,  that 
such  a one  deserves  to  be  admitted  among  the  rabbins,  for  his  religious 
education,  sound  learning,  and  knowledge  of  the  Oral  Law ; and  exhorts 
the  people  to  own  and  reverence  him  as  such,  denouncing  excommunica- 
tion against  all  those  who  neglect  his  admonitions.  He  then  gives  the 
candidate  the  certificate  of  his  merit  and  ability,  as  a Doctor , or  Hacham  $ 
and  the  ceremony  is  often  concluded  with  an  elegant  entertainment  given 
to  the  old  rabbins,  and  to  the  rest  of  his  friends  and  acquaintance. 

The  Hacham  Rau,  who  are  generally  much  respected,  determine  all 
manner  of  debates  ; settle  what  things  are  lawful  and  unlawful  ; and  pass 
judgment  upon  religious  and  civil  affairs.  These  men  perform  all  nuptial 
ceremonies,  and  issue  out  divorces.  They  preach  the  practice  of  virtue 
and  integrity,  they  interpret  the  laws  when  qualified,  and  are  the  princi- 
pals of  the  academies.  They  have  the  uppermost  seats  in  the  synagogues 
and  assemblies ; and  have  a power  to  punish  the  disobedient,  and  to 
excommunicate  them  when  they  are  obstinate  or  perverse. 

The  privileges  of  this  office  are,  to  be  free  from  all  taxes  and  imposi- 
tions. If  a rabbi  has  any  goods,  he  has  a right  to  sell  them  first,  and 
before  all  others,  that  the  time  he  spends  in  negotiating  his  affairs  may  be 
no  impediment  to  his  studies;  his  business  is  the  first,  likewise,  to  be  de- 
spatched in  all  proceedings  at  law ; and  he  is  allowed  to  sit  upon  the  bench 
with  the  judges,  &c.  Some  of  these  privileges,  however,  are  abolished ; 
the  Jews  having  at  present  no  sovereign  authority. 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


73 


There  is  no  festival  which  the  Jews  have  so  great  a veneration  for  as  the 
Sabbath  day ; because  they  say  it  was  instituted  immediately  after  the 

creation  of  the  world,  and  is  mentioned  in  various  places. 

The  Sabbath.  , 1 ...  ...  , , ' 

and  at  sundry  times  in  their  sacred  writings ; particularly 

in  the  decalogue,  wherein  the  performance  of  the  least  thing  upon  that  day 

is  forbidden,  and  a general  rest  from  all  labours  is  commanded. 

They  must  not  either  kindle  fire,  nor  extinguish  it,  upon  this  day ; in 
compliance  with  what  is  written  in  the  35th  chapter  of  Exodus,  verse  3,— 
“ Ye  shall  kindle  no  fire  throughout  your  habitations  upon  the  Sabbath 
day.”  Nay,  they  are  not  allowed  to  touch  it ; not  even  to  stir  it  up.  They 
are  not  suffered  even  to  light  up  or  extinguish  a lamp  ; they  may  employ, 
however,  any  servant  that  is  not  a Jew  to  kindle  their  fire ; if  they  do 
not,  they  either  dispose  it  so  that  it  lights  of  itself,  or  else  they  sit  in  the 
cold. — This  the  Jews  do,  even  in  Russia,  or  any  other  cold  country. 

They  dress  no  meat  upon  the  Sabbath ; neither  are  they  allowed  to 
taste  any  thing  that  has  been  dressed,  or  that  grew,  or  was  gathered  on 
that  day. 

They  are  not  allowed  to  carry  any  burden  on  that  day ; so  that  they 
wear  no  more  clothes  than  what  is  absolutely  necessary  to  cover  them. 
Their  exactness  extends  even  to  the  garb  of  their  women,  children,  and 
servants,  and  to  the  loading  of  their  beasts. 

They  are  forbidden  on  this  day  to  talk  of  any  worldly  affairs  ; to  make 
any  bargain  with  respect  to  buying  and  selling ; or,  to  give  or  take  any- 
thing by  way  of  payment. 

Neither  must  they  handle  or  touch  any  of  the  tools  of  their  trade,  or  any 
other  things,  the  use  whereof  is  prohibited  on  the  Sabbath  day. 

They  are  not  allowed  to  walk  above  a mile,  that  is  to  say,  two  thousand 
cubits,  out  of  any  market-town  or  village.  But  they  can  walk  as  long  as 
they  please  on  the  Sabbath  da)’-,  provided  they  go  not  out  of  the  suburbs  of 
the  town  wherein  they  live.  They  always  regard  the  suburbs  as  a part 
of  the  town  ; and  when  they  have  a mind  to  go  out  of  town  upon  this  day, 
they  invariably  measure  the  distance  allowed  for  walking,  from  the  end  of 
the  suburb. 

They  never  engage  in  any  work  on  the  Friday,  but  what  they  can 
accomplish  with  ease  before  the  evening;  and  whatever  is  necessary  for 
the  Sabbath  is  prepared  beforehand.  About  an  hour  before  sunset,  they 
take  the  provision  which  is  intended  for  the  next  day,  and  deposit  it  in  a 
warm  place  ; after  which  all  manner  of  work  is  over.  In  some  towns,  a 
man  is  appointed  on  purpose  to  give  notice  about  half  an  hour  before  the 
Sabbath  begins,  that  every  one  may  cease  from  their  labours  in  convenient 
and  due  time. 

The  Jewish  Sabbath  begins  half  an  hour  before  sunset ; and,  conse- 
quently, from  that  instant  all  prohibitions  are  strictly  observed.  For  this 


74 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


reason  the  women,  even  the  most  necessitous,  are  obliged,  previously,  to 
light  up  a lamp,  which  has  seven  lights,  emblematical  of  the  seven  days 
of  the  week.  This  lamp  burns  the  greatest  part  of  the  night. 

In  order  to  begin  the  Sabbath  well,  many  of  them  put  on  clean  linen, 
wash  their  hands  and  face,  and  go  to  the  synagogue,  where  they  say  the 
92d  Psalm,  “ It  is  a good  thing  to  give  thanks  to  the  Lord,”  &c.,  with  their 
common  prayers.  They  also  thank  God  that,  by  his  separation  of  them 
from  the  rest  of  mankind,  he  has  reserved  and  chosen  their  nation  from  all 
others,  as  his  only  favourites.  To  these  prayers  and  thanksgivings,  they 
add  a commemoration  of  the  Sabbath  in  these  words,  from  the  2d  Genesis, 
“Thus  the  Heavens  were  finished,”  &c. — “And  God  blessed  the  seventh 
day,”  &c. 

They  go  directly  home  from  the  synagogue  ; and  their  usual  salutation 
to  each  other  afterwards,  is,  “ a good  Sabbath  to  you,”  and  not  “ good 
night,”  or  “good  morrow.”  Moreover,  the  fathers  bless  their  children, 
and  the  doctors  their  pupils,  on  that  day ; others  add  to  these  benedictions 
several  portions  of  their  sacred  writings,  in  commemoration  of  the  Sabbath  ; 
some  before  meat,  and  some  after,  according  to  the  custom  of  the  place 
wrh.ere  they  sojourn. 

When  the  whole  family  is  seated  at  supper,  the  master  of  the  house 
holds  a glass  of  wine  in  his  hand,  and  pronounces  these  words,  out  of  the 
2d  of  Genesis,  “Thus  the  heavens  were  finished,”  &c.  He  then  returns 
God  thanks  for  having  instituted  and  appointed  the  strict  observance  of  the 
Sabbath,  and  blesses  the  wine ; he  now  drinks  some  part  of  it  himself, 
looking  steadfastly  on  the  Sabbath  lamps,  and  then  gives  a small  quantity 
to  such  as  sit  at  the  table  with  him.  After  this,  he  repeats  the  23d  Psalm, 
“The  Lord  is  my  shepherd,”  &c.  Then  he  blesses  the  bread,  holding  it 
up  on  high  with  both  his  hands  whilst  he  pronounces  the  name  of  the 
Lord.  He  now  distributes  it  all  round,  and  the  family  eat  and  amuse 
themselves  that  evening  and  the  next  day  as  agreeably  as  they  can.  Supper 
being  over  they  wash  their  hands,  and  some  Jews,  after  they  have  eaten, 
repeat  the  104th  Psalm,  “Bless  the  Lord,  O my  soul,”  &c. 

They  preach  sometimes  in  the  forenoon,  and  sometimes  in  the  afternoon, 
in  their  synagogues,  or  other  places  appointed  for  divine  worship,  and  take 
their  text  from  the  Pentateuch,  out  of  the  lessons  for  the  day.  They  preach 
in  the  vulgar  tongue,  and  in  their  sermons  they  recommend  virtue,  and  dis- 
courage vice,  illustrating  their  notions  with  passages  from  the  Pentateuch, 
and  from  their  most  celebrated  rabbins.  These  quotations  are  always 
delivered  in  the  Hebrew  language. 

In  the  evening  they  go  to  the  synagogue  again,  and  join  the  remem- 
brance of  the  Sabbath  with  their  common  prayers ; and  three  persons  read 
out  of  the  Pentateuch  the  beginning  of  the  section  for  the  week  following. 

o O O 

They  have  likewise  a commemoration  of  the  dead,  and  sometimes  a prayer 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


75 


for  them  on  the  Sabbath,  after  which,  those  who  can  afford  it  are  very 
charitable  and  beneficent  to  the  poor. 

They  usually  make  three  meals  in  the  twenty-four  hours  of  the  Sabbath; 
the  first  is  on  the  Friday,  after  evening  service  ; the  other  two  on  the  day 
following.  The  cloth  is  never  removed  during  the  whole  time. 

As  soon  as  night  comes  on,  and  they  can  discover  three  stars  in  the  hea- 
vens of  any  considerable  magnitude,  the  Sabbath  is  over,  and  they  are 
allowed  to  go  to  work ; because  the  evening  prayer,  which  they  rather 
delay  than  hasten,  is  then  begun. 

To  the  usual  prayer  for  the  evening,  they  add  a remembrance  of  the 
Sabbath,  which  is  distinguished  from  the  other  days  of  the  week  ; also  the 
91st  Psalm,  “ He  that  dwelleth  in  the  secret  place  of  the  Most  High,”  &c. 
To  this,  several  portions  of  their  scripture,  and  several  benedictions  and 
good  wishes,  are  likewise  added. 

As  before  observed,  they  make  the  Sabbath  last  as  long  as  they  can,  by 
prolonging  their  hymns  and  prayers  ; since  it  is  a received  opinion  among 
them,  that  the  souls  of'  the  damned,  as  well  as  those  in  purgatory,  endure 
no  torments  upon  that  day. 

The  new  moon  is  a festival,  because  it  is  instituted  and  appointed  in 
the  book  of  Numbers  ; and  because  there  was  a new  and  grand  sacrifice 
offered  on  that  day.  This  festival  is  sometimes  part  of  two 
The  new  moon.  geverai  dayS>  that  is,  the  end  of  one  day  and  the  beginning 
of  another.  They  are  not  debarred  from  working  or  trading  upon  this 
day  ; the  women  only,  who  are  exempted  from  all  labour  during  the  festi- 
val, lay  aside  their  work,  and  they  all  indulge  themselves  a little  more 
than  usual  in  the  way  of  living. 

The  Jews  say  that  the  new  moon  is  in  a peculiar  manner  the  women’s 
festival,  in  commemoration  of  their  liberality  in  parting  with  their  most 
valuable  jewels,  to  contribute  to  the  magnificence  of  divine  service.  This' 
action,  so  singular  in  a sex  whose  pride,  principally,  consists  in  dress  and 
appearance,  and  to  whom  nothing  is  more  dear,  was  performed  on  the  new 
moon  of  the  month  of  March. 

In  their  prayers  they  make  mention  of  the  first  day  of  the  month,  and 
repeat  from  the  113th  to  the  118th  Psalm,  on  that  day.  They  bring  out 
the  Pentateuch,  and  four  persons  read  it,  to  which  is  added  the  prayer 
called  Mussaf,  or  addition.  They  also  read  the  institution  of  the  sacrifice, 
which  was  formerly  offered  on  this  day. 

Some  Jewish  devotees  fast  on  the  vigil  of  this  festival,  and  beg  of  God 
that  the  new  moon  may  prove  propitious  to  their  wishes. 

Some  few  days  after,  the  Jews,  being  assembled  by  night  on  a terrace, 
or  in  an  open  court,  consecrate  this  planet  by  praising  God,  “who  hath 
been  pleased  to  renew  the  moon,  and  who  will,  in  the  same  manner,  renew 
the  Jews,  his  elect  people,”  &c. — The  prayer  concludes  with  a blessing 


76 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


addressed  to  God,  through  the  moon,  the  work  of  his  hands.  Three  leaps, 
which  are  to  be  regarded  as  the  transports  of  a holy  joy,  attend  this  bene* 
diction;  immediately  after  which,  they  say  to  the  moon,  “May  it  he  as 
impossible  for  my  enemies  to  hurt  me,  as  it  is  for  me  to  touch  thee.”— 
These  words  are  succeeded  by  several  imprecations  against  their  enemies. 
They  now  join  in  a particular  prayer  to  God,  in  which  they  style  him  the 
Creator  of  the  planets,  and  the  restorer  of  the  new  moon.  Then,  with 
their  hands  devoutly  lifted  up  towards  heaven,  they  beg  of  God  to  deliver 
them  from  all  evil ; and  having  remembered  King  David,  they  salute  each 
other,  and  depart.  Eclipses  of  the  sun  and  moon  are  looked  on  by  some 
Jews  as  ill  omens. 

The  Talmudists  do  not  agree  in  fixing  the  time  when  the  world  began. 
Some  insist  that  it  was  in  the  spring,  that  is,  in  the  month  Nisan,  which 
is  our  March;  others,  that  it  was  in  autumn,  that  is  to  say, 
New  year  s day.  tISRI)  which  answers  to  our  September.  This 

last  notion  has  so  far  prevailed,  that  they  begin  their  year  from  that  time. 
And  notwithstanding  it  is  written  in  the  12th  chapter  of  Exodus,  of  the 
month  Nisan,  “This  month  shall  be  unto  you  the  beginning  of  months,’ 
yet  afterwards  they  altered  it,  and  began  their  year  with  the  month  Tisri 
or  September. 

From  thence  came  the  feast  Roch  Hasana,  or  New-year's  Day , which 
is  kept  on  the  two  first  days  of  Tisri  ; for,  in  Leviticus,  chapter  xxiii. 
verse  24,  it  is  written,  “ In  the  seventh  month,  in  the  seventh  day  of  the 
month,  shall  ye  have  a Sabbath,”  &c.  During  this  festival  all  manual 
operations  and  transactions  in  trade  are  entirely  laid  aside. 

They  hold,  from  tradition,  that  on  this  day  particularly  God  Almighty 
judges  the  actions  of  the  past  year,  and  orders  all  things  that  shall  happen 
for  the  year  to  come.  From  the  first  day  of  the  month  Elul,  or  August, 
therefore,  they  begin  their  penance  ; which  consists  in  plunging  them- 
selves into  cold  water,  and  in  confessing  themselves,  scourging  and  beat- 
ing their  breasts  with  their  fists,  while  in  the  water.  In  some  places, 
they  wash  themselves  before  it^  is  day,  say  their  prayers,  and  acknow- 
ledge their  manifold  sins  and  iniquities,  and  repeat  some  penitential 
psalms.  There  are  many  who  give  alms  without  ceasing  until  the  day 
of  absolution.  This  they  continue  forty  days,  and  sound  a horn  on  the 
beginning  of  the  month  Elul.  On  New-year’s  Eve  they  say  all  their 
prayers  fasting. 

These  religious  ceremonies  are  generally  observed  a week,  at  least, 
before  the  feast ; and  on  the  eve  thereof  they  generally  employ  their  time 
in  washing,  and  procuring,  by  way  of  discipline,  thirty-nine  stripes  to  be 
given  them  ; as  it  is  written  in  Deuteronomy,  chapter  xxv.,  “Forty  stripes 
he  may  give  him,  and  not  exceed,”  &c.  This  flagellation  is  called  Mal- 


EUTH. 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


77 


The  ancient  Jews  formerly  laid  all  their  sins  upon  a he-goat,  which 
afterwards  they  drove  into  the  desert ; but  the  modern  Jews,  instead  of  a 
goat,  now  throw  them  upon  the  fish.  After  dinner,  they  repair  to  the 
brink  of  a pond  or  river,  and  shake  their  clothes  over  it  with  all  their 
force.  This  practice  is  taken  from  a passage  of  the  prophet  Micah,  chap- 
ter vii  verse  19,  “He  will  have  compassion  on  us  ; he  will  subdue  oui 
iniquities,  and  cast  all  our  sins  into  the  depths  of  the  sea.” 

After  these  two  holy  days  are  over,  the  Jews  still  continue  to  rise  before 
day  to  say  their  prayers,  fast,  and  do  penance,  until  the  10th  of  the.  month 
_ . , Tisri,  which  is  the  fast,  or  day  of  expiation,  and  called  Jom 

piation.  Hachipur  ; for  they  consider  that  the  Supreme  Being  is 

employed  in  examining  the  actions  of  mankind  during  the  first  nine  days, 
and  that  he  pronounces  sentence  on  the  tenth.  In  the  23d  chapter  of 
Leviticus  it  is  said,  “On  the  tenth  of  the  seventh  month,  there  shall  be  a 
day  of  atonement,”  &c.,  and  during  that  day  all  manner  of  work  is  laid 
aside,  as  on  the  Sabbath.  They  observe  this  fast  with  such  strictness, 
that  they  neither  eat  nor  drink  anything;  thinking,  by  this  abstinence, 
that  their  names  will  be  enrolled  in  the  Book  of  Life,  and  blotted  out  of 
the  Book  of  Death,  wherein  they  would  assuredly  be  found  without  due 
repentance. 

They  indulge  themselves  in  eating  on  the  eve  of  this  festival,  because 
the  next  day  is  a fast.  Many  of  them  wash,  and  have  thirty-nine  stripes 
given  them,  called  Maleuth:  and  such  as  are  possessed  at  that  time  of 
other  people’s  effects,  are  commanded  to  make  restitution.  They  likewise 
ask  pardon  of  such  as  they  have  injured,  and  forgive  those  that  have 
injured  them.  Nay,  they  seek  them  out,  and  sue  for  peace  and  recon- 
ciliation ; and  if  this  be  refused,  they  protest  against  such  an  implacable, 
spirit  before  three  witnesses,  and  thrice  return  to  the  charge ; after  which 
the  penitent’s  conscience  is  entirely  discharged  from  all  animosity  and 
hatred.  They  likewise  give  alms,  and  show  all  the  demonstrations  of  a 
sincere  repentance. 

Two  or  three  hours  before  the  sun  sets  they  go  to  prayers,  and  then  to 
supper ; but  all  must  be  over  before  sunset.  They  now  dress  themselves 
in  new  robes,  or  put  on  their  funeral  clothes,  and  thus  attired,  each  with 
a taper  in  his  hand,  they  go  without  their  shoes  to  the  synagogue,  which, 
on  this  night,  is  splendidly  illuminated  with  lamps  and  candles.  There 
each  man  lights  his  taper,  and  repeats  several  prayers  and  confessions  in 
a loud,  but  melancholy  tone,  as  a demonstration  of  the  sincerity  of  his 
repentance.  The  confession  of  each  penitent  is  alphabetically  digested, 
each  sin  having  its  proper  letter,  so  as  to  be  recollected  with  the  greatest 
ease.  The  external  signs  of  godly  sorrow,  at  once  conspicuous  in  a re- 
pentant Jew,  who  condemns  himself  before  God,  by  a long  account  of  his 
transgressions,  is  certainly  very  remarkable.  These  signs  are  dirty  tattered 


78 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


clothes,  mourning,  or  shrouds  ; a melancholy  and  dejected  countenance,  a 
long  beard  ; down-cast  eyes,  made  languid  by  penance,  and  disposed  to 
weeping;  a holy  eagerness  determining  the  penitent  to  press  through  the 
crowd  of  devotees,  and  be  foremost  in  the  synagogue ; and  so  perfect  a 
distraction  as  to  deprive  him  of  the  use  of  his  senses,  whilst  he  is  running 
over  the  alphabet  of  his  sins.  In  short,  he  appears  to  have  just  strength 
enough  to  support  his  body  during  the  meditation  of  the  soul.  This  lasts 
three  hours  at  least ; after  which  they  go  home  to  bed.  Some,  indeed, 
stay  all  night  long,  and  all  the  next  day  in  the  synagogue,  saying  their 
prayers  and  repeating  psalms.  In  the  mean  time,  the  women  light  up 
candles  and  lamps  at  home,  and  according  as  the  light  burns,  prognosticate 
good  or  evil  fortune. 

It  ought  to  be  remarked,  that  those  who  have  led  a scandalous  and  dis- 
solute life,  are  not  only  admitted,  but  invited , into  the  congregation,  on  the 
first  evening  of  the  festival.  Two  rabbis,  who  stand  on  each  side  of  the 
chaunter,  perform  this  solemn  invitation,  and  declare  to  the  congregation, 
“That  they  are  allowed  to  pray  with  the  wicked.” — After  which,  the 
chaunter  opens  the  Hechal,  and  sings  a prayer  of  moderate  length,  which 
the  congregation  repeat  after  him,  but  not  so  loud  as  to  be  heard.  This 
cancels  all  rash  vows,  oaths,  and  resolutions,  of  the  preceding  year,  in  case 
they  were  made  voluntarily,  without  any  compulsion. 

The  next  morning,  such  as  went  home  repair  again  by  day-break  to  the 
synagogue,  dressed  as  before,  and  there  stay  till  night,  standing  all  the 
time,  saying  their  prayers  without  intermission,  repeating  psalms  and  con 
fessions,  and  beseeching  God  to  pardon  all  their  transgressions. 

In  the  course  of  the  service,  various  portions  of  Scripture  are  read,  par- 
ticularly part  of  Leviticus,  chapter  xxvi.,  Numbers,  chapter  xxix.,  and 
Isaiah,  chapter  lvii.  They  mention  in  their  prayers  the  additional  sacri- 
fice of  the  day,  and  entreat  God  to  build  their  sanctuary,  to  gather  their 
dispersions  among  the  Gentiles,  and  conduct  them  to  Jerusalem,  where 
they  may  offer  the  sacrifice  of  atonement,  agreeably  to  the  Mosaic  law.  In 
the  afternoon  service,  besides  portions  of  the  law  and  prophets,  the  greatest 
part  of  the  book  of  Jonah  is  read. 

Some  Jews  prepare  their  tents  for  the  Feast  of  Tabernacles,  immediately 
after  the  Expiation. 

On  the  fifteenth  day  of  the  same  month,  Tisri,  is  the  Feast  of  Tents, 
Tabernacles,  or  Booths  ; which  is  called  Succoth,  in  commemoration  of 

The  feast  of  Ta  ^eir  encampment  in  the  wilderness,  when  they  departed 
bemacies.  out.  of  Egypt;  and  under  which  they  were  preserved  as  a 

nation  for  forty  years  together,  in  the  midst  of  frightful  and  barren  deserts. 
In  the  23d  chapter  of  Leviticus,  it  is  written,  “In  the  15th  day  of  the 
seventh  month,  when  ye  have  gathered  in  the  fr  lit  of  the  land,  ye  shall 
keep  a feast  to  the  Lord  seven  days ; on  the  first  day  shall  be  a Sabbath, 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


79 


and  on  the  eighth  day  shall  be  a Sabbath.  And  ye  shall  take  you 
on  the  first  day  the  boughs  of  goodly  trees,  branches  of  palm-trees,  and 
the  boughs  of  thick  trees,  and  willows  of  the  brook  ; and  ye  shall  rejoice 
before  the  Lord  your  God  seven  days.  Ye  shall  dwell  in  booths  seven 
days ; all  that  are  Israelites  born  shall  dwell  in  booths : that  your  genera- 
tions may  know  that  I made  the  children  of  Israel  to  dwell  in  booths,  when 
I brought  them  out  of  the  land  of  Egypt.” 

Every  one,  therefore,  makes  a booth,  or  tent,  in  some  place  near  his 
house,  which  he  covers  with  leaves,  and  adorns  in  the  best  manner  that 
he  can.  The  rabbins  have  been  very  punctual  as  to  the  fashion  and 
nature  of  these  booths,  as  well  as  their  dimensions.  No  tent  must  be  more 
than  twenty  cubits  high,  nor  less  than  ten  spans.  Such  as  are  rich  adorn 
them  with  tapestry,  over  which  they  hang  boughs  of  trees  laden  with 
fruit,  as  oranges,  lemons,  and  grapes.  These  tents  must  be  neither  set  up 
under  a house  nor  tree.  They  eat  and  drink  in  these  tents,  and  some  lie 
all  night  in  them,  or  at  least  spend  in  them  so  much  time  of  the  night  and 
day  as  they  used  to  pass  at  home,  during  the  eight  days  that  the  festival 
lasts. 

It  continues  nine  days  in  reality,  although  the  law  instituted  and  com- 
manded seven  ; but  ancient  custom  has  added  one  ; and  another  day  was 
ordained  over  and  above  for  the  solemn  assembly,  in  Numbers,  chap.  xxix. 
verse  35.  The  two  first  and  the  two  last  days  of  this  festival,  like  those 
of  the  Passover,  are  very  solemn ; but  the  other  five  are  not  so  strictly 
observed. 

This  festival  of  Tents,  or  Tabernacles,  begins  at  home,  with  some  parti- 
cular benedictions,  and  is  succeeded  by  a supper.  Private  devotion  now 
succeeds  the  public,  and  the  father  of  the  family  never  begins  to  conse- 
crate the  festival  till  he  has  been  first  at  prayers  in  the  synagogue  till 
night.  They  leave  their  tents  at  the  end  of  the  eighth  day,  as  soon  as 
night  draws  on. 

On  the  14th  of  the  month  Adar,  which  is  our  March  or  February,  the 
feast  of  Purim  is  observed,  in  commemoration  of  Esther,  who  upon  that 
The  feast  of  ^ay  preserved  the  people  of  Israel  from  a total  extirpation 
Chances.  by  the  conspiracy  of  Hainan,  who  was  hanged,  with  all  his 

children.  This  feast  was  called  Purim,  because  it  was  written  in  the  9th 
chapter  of  Esther,  “Therefore  they  called  those  days  Purim,”  &c. ; the 
word  signifying  Lots  or  Chances ; for  Haman,  their  enemy,  had  cast  lots 
to  destroy  them  on  those  two  days. 

The  first  only,  however,  is  strictly  and  solemnly  observed.  They  fast 
on  the  eve,  but  during  these  two  days  they  may  traffic,  or  do  any  manner 
of  work  ; yet  on  the  first  day,  though  under  no  obligation,  they  voluntarily 
abstain  from  both. 

On  the  first  night,  they  go  to  the  synagogue,  where,  after  their  ordinary 


80 


prayers,  they  commemorate  their  happy  deliverance  from  that  fatal  conspi- 
racy, and  the  Chazan  reads  and  explains  the  whole  book  of  Esther,  which 
is  written  on  vellum,  and  rolled  up  like  the  Pentateuch.  They  also  call  it 
Meghilla,  or  volume.  The  Chazan,  or  Reader , is  allowed  to  sit  at  this 
lesson,  whereas  he  must  stand  while  he  reads  the  law.  After  he  has  un- 
rolled the  volume,  he  pronounces  three  prayers,  and  returns  thanks  to 
Almighty  God,  for  calling  them  together  to  share  this  ceremony,  and  for 
delivering  them  out  of  the  merciless  hands  of  Haman.  He  then  reads 
the  history  of  Haman  and  Esther. 

The  Jews  observe  similar  ceremonies  in  the  service  of  the  next  morning, 
and  read  on  this  day  out  of  the  Pentateuch,  the  17th  chapter  of  Exodus, 
verse  8,  “ Then  came  Amalek,”  &c.  They  have,  likewise,  particular 
prayers  and  blessings  for  this  happy  occasion. 

On  this  feast  they  bestow  public  alms  upon  the  pcor,  and  all  relations 
and  friends  visit,  and  send  each  other  presents  of  such  things  as  are  good 
to  eat.  Scholars  make  presents  to  their  tutors,  masters  to  their  servants, 
and  persons  of  distinction  to  their  inferiors.  In  short,  the  whole  day  is 
spent  in  cheerfulness  and  gayety,  as  it  is  written  in  the  9th  chapter  of 
Esther,  “ That  they  should  make  them  days  of  feasting  and  joy,  and  of 
sending  portions  one  to  another,  and  gifts  to  the  poor,”  &c. 

When  the  year  consists  of  two  Adars,  the  Jews  call  the  14th  day  of  the 
first  Adar  the  little  Purim;  but  it  is  merely  nominal,  for  none  of  the  above 
ceremonies  are  observed  thereon. 

The  15th  day  of  the  month  Nisan,  which  often  answers  to  our  April,  is 
the  first  day  of  the  Passover,  which  is  called  Pesach,  or  the  passage  over , 
The  feast  of  the  in  commemora^on  of  the  departure  of  the  Jews  from  Egypt. 
Passover.  ft  continues  a whole  week  ; but  such  as  live  out  of  Jerusa- 

lem and  its  territories  make  it  hold  eight  days,  according  to  the  ancient 
custom,  when  the  new  moon,  by  the  Sanhedrin’s  order,  was  proclaimed, 
without  any  computation.  This  festival  is  ordained  in  the  12th  chapter  of 
Exodus,  and  in  several  other  parts  of  the  Bible.  The  Sabbath  which  pre- 
cedes the  Passover  is  called  the  Grand  Sabbath  ; on  which  day  the  rab- 
bins preach  a sermon  on  the  Paschal  Lamb. 

The  two  first  and  two  last  days  of  the  Passover  are  solemn  festivals,  on 
which  no  person  is  permitted  either  to  work,  or  do  any  manner  of  busi- 
ness ; nay,  they  keep  them  as  strictly  as  the  Sabbath  ; only  that  they  make 
a fire,  dress  their  meat,  and  carry  what  things  they  want  from  place  to 
place.  On  the  four  middle  days  they  are  only  obliged  to  refrain  from 
work,  but  are  permitted  to  touch  money. 

During  these  eight  days  they  must  neither  eat,  nor  have,  any  leavened 
bread,  or  any  leaven  in  their  houses,  nor  even  in  their  custody;  so  that 
they  eat  none  but  unleavened  bread  all  that  time : according  to  Exodus, 
chapter  xii.,  verses  15,  16,  17.  This  bread  they  call  Matzos. 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


81 


In  order  to  obey  this  precept  as  punctually  as  possible,  the  master  takes 
a wax  candle,  and  searches  the  house  over  with  the  utmost  care,  to  clear 
n of  every  thing  that  is  fermented,  prying  into  every  corner,  and  even  into 
all  the  trunks  and  cupboards.  He  now  beseeches  God  to  make  up  the 
defects  of  his  search,  “ that  all  the  leavened  bread  which  is  in  the  house 
may  become  like  the  dust  of  the  earth,  and  be  reduced  to  nothing.” 
When  the  house  is  well  scoured,  they  whitewash  it,  and  supply  it  with  a 
new  table  and  kitchen  furniture,  or  with  such  as  is  reserved  for  the  service 
of  this  day  only.  If  they  have  been  used  before,  and  are  of  metal,  they 
must  be  first  heated  in  a forge,  and  newly  polished  before  they  can  be 
used ; because  nothing  which  has  touched  leavened  bread  may  be  made 
use  of  during  those  eight  days.  About  eleven  o’clock  on  the  next  day 
they  burn  a bit  of  bread,  to  give  notice  that  the  prohibition  against  lea- 
vened bread  is  then  begun ; and  this  ceremony  is  attended  with  a particu- 
lar declaration,  that  the  head  of  the  family  has  no  leaven  in  his  custody ; 
that  if  he  has,  it  is  unknown  to  him,  and  that  he  hath  done  to  the  utmost 
of  his  power  to  prevent  it. 

They  go  to  prayers  in  the  evening ; and  at  their  return  home,  the 
master,  with  his  family  and  other  domestics,  after  washing  their  hands,  sit 
down  to  a table  which  is  duly  prepared  for  their  entertainment  in  the  day- 
time, and  set  off  with  all  the  elegance  and  grandeur  that  the  circum- 
stances of  each  person  will  admit  of.  Instead  of  the  ceremony  which  was 
formerly  observed,  in  conformity  to  the  12th  chapter  of  Exodus,  viz.,  “ To 
eat  the  lamb  with  unleavened  bread,  and  bitter  herbs,”  &c.,  they  have 
some  small  pieces  of  lamb  or  kid,  dressed  with  unleavened  bread.  Some- 
times they  have  a plate  covered,  in  which  there  are  three  mysterious 
cakes,  one  for  the  high-priest,  one  for  the  Levites,  and  a third  for  the 
people  ; also  the  blade-bone  of  a shoulder  of  lamb,  or,  at  least,  some  part 
of  it.  The  Portuguese  Jews  have  the  bone  on  the  table  during  the  whole 
eight  days  of  the  Passover.  When  the  shoulder  is  served  up  whole,  at 
this  ceremony,  they  have  a hard  egg  with  it.  To  this  they  add  a dish 
representing  the  bricks  which  their  ancestors  were  formerly  forced  to 
make  in  Egypt.  This  meat  is  a thick  paste,  composed  of  apples,  almonds, 
nuts,  figs,  &c.,  which  they  dress  in  wine,  and  season  with  cinnamon, 
broke  only  into  pieces,  to  represent  the  straw  that  they  made  use  of  in 
the  making  of  their  bricks.  In  another  dish  they  have  celery,  lettuce, 
chervil,  cresses,  wild  succory,  and  parsley.  These  are  their  bitter  herbs. 
A cruet  full  of  vinegar,  and  another  of  oil,  are  set  on  the  table,  near  the 
salad. 

The  Jews  make  a great  difference  between  the  ancient  and  modern  way 
of  celebrating  the  Passover.  Formerly  they  used  to  eat  the  lamb  roasted 
whole  ; but  ever  since  their  sacrifices  have  been  abolished,  which  could  be 
offered  nowhere  but  at  Jerusalem,  they  roast  one  part  of  it,  and  boil 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


S3 

another;  nay,  sometimes  cut  it  in  pieces,  which  is  enough  to  prevent  its 
being  sacrificed.  The  want  of  their  sacrifices,  likewise,  obliges  them  at 
present  to  suppress  several  hymns,  which  relate  to  the  Paschal  Lamb  ; and 
their  dispersion  obliges  them,  also,  to  beg  of  God  to  re-establish  Jerusalem, 
the  temple,  and  its  sacrifices,  and  to  deliver  them  at  this  day,  as  he  formerly 
did  their  forefathers,  from  the  tyranny  of  the  Egyptians.  The  modern 
Jews  conclude  their  meal  with  the  unleavened  bread,  but  in  former  times 
they  ended  it  with  the  lamb  ; and  they  now  omit  girding  their  loins,  taking 
a staff  in  their  hands,  and  pulling  off  their  shoes  when  they  eat  the  lamb; 
all  which  was  practised  under  the  ancient  law  ; but  they  take  care,  how- 
ever, to  preserve  that  humility  and  attention  which  are  due  to  this  religious 
ceremony.  They  decline  their  heads  all  the  time  they  are  eating;  and 
such  Jews  as  are  eminent  for  their  piety  put  nothing  into  their  mouths 
without  meditating  on  the  several  mysteries  with  the  utmost  respect  and 
veneration. 

From  the  day  after  the  Passover  to  the  thirty-third  day  following,  they 
spend  their  time  in  a kind  of  mourning  ; they  neither  marry  nor  dress 
themselves  in  any  new  clothes,  neither  do  they  cut  their  hair,  nor  show 
any  demonstrations  of  public  joy ; because  at  that  time,  that  is,  from  the 
day  after  the  Passover  until  the  thirty -third  day  after,. there  was  once  a 
great  mortality  amongst  the  pupils  of  Rabbi  Hachiba,  who  was  one  of 
their  most  celebrated  doctors.  After  the  death  of  some  thousands,  the  sick- 
ness ceased  on  the  thirty-third  day  of  the  Homer.  This  day  is  therefore 
kept  with  general  rejoicings,  and  puts  an  end  to  all  appearance  of  sorrow 
or  concern. 

The  Jews  call  the  fifty  days  which  intervene  between  the  Passover  and 
the  feast  of  Pentecost,  Homer-days.  On  the  fiftieth  day  of  the  Homer, 
which  is  the  sixth  of  Sivan,  is  celebrated  the  festival 
Shavuoth,  or  of  Weeks  ; which  is  so  named,  because  it  is 
kept  at  the  end  of  the  seven  weeks,  which  they  compute  from  the  Pass- 
over.  At  present  it  is  observed  for  two  days  together. 

These  two  days  are  observed  almost  as  strictly  as  the  Passover  holidays ; 
for  no  work  is  allowed  to  be  done  upon  them,  neither  can  the  Jews  transact 
any  business,  nor,  in  short,  do  anything  more  than  on  the  Sabbath:  except- 
ing that  they  are  allowed  to  kindle  their  fire,  dress  their  victuals,  and  carry 
whatever  they  want  from  place  to  place. 

At  the  feast  of  Pentecost  five  persons  read  the  sacrifice  ot  the  day,  and 
likewise  the  history  of  Ruth,  because  frequent  mention  is  made  there  of 
the  harvest  At  this  time  they  regale  themselves  with  all  sorts  of  dainties 
made  of  milk,  which,  in  their  opinion,  is  a symbol  of  the  law,  both  on 
account  of  its  sweetness  and  its  whiteness ; and  as  the  Jews  take  a pride 
in  having,  as  far  as  possible,  the  most  express  and  lively  images  of  the 
most  remarkable  circumstances  that  occurred  at  the  birth  of  their  religion. 


ECCLESIASTICAL  DISCIPLINE,  ETC. 


83 


they  never  forget  to  serve  up  at  table  on  this  day  a cake  made  moderately 
thick,  which  they  call  the  Cake  of  Sinai.  This  is  to  remind  them  of 
Mount  Sinai,  on  which  God  gave  them  the  law. 

The  Jews  formerly  called  Pentecost  the  feast  of  the  Harvest,  and  day 
of  First  Fruits,  because  the  first  of  their  corn  and  fruit  was  at  that  time 
offered  in  the  temple,  which  was  the  close  of  this  solemnity ; but  this  can 
never  be  in  Europe,  harvest  falling  always  much  later  than  Whitsuntide, 
It  might,  however,  bear  this  name  in  the  land  of  Canaan,  Arabia,  and  in 
the  neighbourhood  of  the  Red  Sea. 

Upon  this  day  their  tradition  assures  us  that  the  law  was  given  on  Mount 
Sinai  ; for  which  reason  they  adorn  their  synagogues,  the  Hechal,  or 
Ark,  the  reading-desk — also  their  lamps  and  candlesticks,  and  even  their 
houses,  with  roses  and  other  gay  and  odoriferous  flowers  and  herbs,  beauti- 
fully wreathed  in  the  form  of  crowns  and  festoons.  Of  these  decorations 
they  are  very  profuse. 

Their  prayers  are  adapted  to  the  feast,  and  they  read  the  account  of 
the  sacrifice  made  on  that  day  out  of  the  Pentateuch  ; also  the  Aftara,  out 
of  the  Prophets,  and  the  benediction  for  their  prince.  In  the  afternoon 
there  is  a sermon  preached,  in  commemoration  of  the  law.  When  the 
second  day  of  the  feast  is  over,  the  ceremony  of  the  Habdalla  is  performed 
in  the  evening,  as  at  the  close  of  the  Passover,  to  denote  that  the  feast  is 
concluded. 


A TABLE  OF  OFFICES  AND  CONDITIONS  OF  MEN. 


Patriarchs,  or  Fathers  of  Families — Such  as  Abraham,  Isaac  and  Jacob,  and  his  sons. 
Judges — Temporary  Supreme  Governors,  immediately  appointed  by  God  over  the  children 
of  Israel. 

Kings — And  they  either  of  the  whole  nation,  or,  after  the  falling  off  of  the  ten  tribes,  of 

Judah  or  Israel. 

Elders — Senators,  the  LXX.,  or  Sanhedrin. 

Judges — Inferior  Rulers,  such  as  determine  controversies  in  particular  cities. 

Israelites — Hebrews,  descendants  from  Jacob. 

An  Hebrew  of  Hebrews — An  Israelite  by  original  extraction. 

A Proselyte  of  the  Covenant. — Who  was  circumcised,  and  submitted  to  the  whole  law. 

A Proselyte  of  the  Gale — Or  stranger,  who  worshipped  one  God,  but  remained  uncir- 
cumcised. 

OFFICERS  UNDER  THE  ASSYRIAN  OR  PERSIAN  MONARCHS. 
Tirshatha — Or  Governor  appointed  by  the  kings  of  Assyria  or  Persia. 

Heads  of  the  Captivity — The  chief  of  each  tribe  or  family,  who  exercised  a precarious 
government  during  the  Captivity. 


84 


ECCLESIASTICAL  DISCIPLINE,  ETC. 

UNDER  THE  GRECIAN  MONARCHS. 

SUPERIOR  OFFICERS. 

Maccabees — The  successors  of  Judas  Maccabeus , high-priests,  who  presided  with  kingly 
power. 

UNDER  THE  ROMAN  EMPEROR. 

Presidents , or  Governors — Sent  from  Rome  with  imperial  power. 

Tetrarchs — Who  had  kingly  power  in  four  provinces. 

Proconsuls — Or  Deputies  of  Provinces. 

INFERIOR  OFFICERS. 

Publicans — Or  tax-gatherers. 

Centurions — Captains  of  an  hundred  men. 

ECCLESIASTICAL  OFFICERS,  OR  SECTS  OF  MEN. 

High-Priests — Who  only  might  enter  the  Holy  of  Holies. 

Second  Priests , or  Sagan,  who  supplied  the  high-priest’s  office,  in  Gase  he  were  disabled. 
High-Priests  for  the  War — Set  apart  for  the  occasion  of  an  expedition. 

Pnests — Levites  of  the  son  of  Aaron,  divided  into  twenty-four  ranks,  each  rank  serving 
weekly  in  the  temple. 

Levites — Of  the  tribe  of  Levi,  but  not  of  Aaron's  family : of  these  were  three  orders,— 
Gershonites,  Kohathites,  Merarites,  several  sons  of  Levi. 

Nethinims — Inferior  servants  to  the  priests  and  Levites,  not  of  their  tribe,  to  draw  water 
and  cleave  wood,  &c. 

Prophets — Anciently  called  Seers,  who  foretold  future  events,  and  denounced  God’s  judg- 
ments. 

Children  of  the  Prophets — Their  disciples  or  scholars. 

Wise  Men — So  called  in  imitation  of  the  Eastern  Magi,  or  Gentile  Philosophers. 

Scribes — Writers  and  expounders  of  the  law. 

Disputers — That  raised  and  determined  questions  out  of  the  law. 

Rabbins  or  Doctors — Teachers  of  Israel. 

JAbertines — Freedmen  of  Rome,  who,  being  Jews  or  proselytes,  had  a synagogue  or  oratory 
for  themselves. 

Gaulonites , or  Galileans — Who  pretended  it  unlawful  to  obey  a heathen  magistrate. 
Herodians — Who  shaped  their  religion  to  the  times,  and  particularly  flattered  Herod. 
Epicureans — Who  placed  all  happiness  in  pleasure. 

Stoics — Who  denied  the  liberty  of  the  will,  and  pretended  all  events  were  determined  by 
fatal  necessity. 

Simon  Magus — Author  of  the  heresy  of  the  Gnostics , who  taught  that  men,  however 
vicious  their  practice  was,  should  be  saved  by  their  knowledge. 

Nicolaitans — The  disciples  of  Nicolas,  one  of  the  first  seven  Deacons  who  taught  the  com- 
munity of  wives. 

Nazarites — Who,  under  a vow,  abstained  from  wine,  &c. 

Nazarenes — Jews  professing  Christianity. 

Zelots,  Sicarii,  or  murderers — W.ho,  under  pretence  of  the  law,  thought  themselves  autho- 
rized to  commit  any  outrage. 

Pharisees — Separatists,  who,  upon  the  opinion  of  their  own  godliness,  despised  all  others. 
Sadducees — Who  denied  the  resurrection  of  the  dead,  angels,  and  spirits. 

Samaritans — Mongrel  professors,  partly  heathen,  and  partly  Jews,  the  offspring  of  the 
Assyrians  sent  to  Samaria. 

Apostles — Missionaries,  or  persons  sent ; they  who  were  sent  by  our  Saviour  from  their 
number  were  called  The  Twelve. 

Bishops — Successors  of  the  Apostles  in  the  government  of  the  Church 
Deacons — Officers  chosen  by  the  Apostles  to  take  care  of  the  poor. 


PART  II. 


HISTORY  AND  RELIGIOUS  CUSTOMS  OF  THE  MOHAM- 
MEDANS. 


CHAPTER  I. 


LIFE  OF  MOHAMMED, 


Mohammedism. 


It  is  an  often-repeated,  but  just  remark,  that  “Great  effects  frequently 
proceed  from  little  causes.”  This  is  pre-eminently  true  when  applied  to 
Mohammedism ; since  there  appears  to  be  scarcely  any 
ground  of  comparison  between  its  author  and  the  changes 
which  his  system  has  wrought  in  the  world ; changes  by  far  greater  than 
any  others  introduced  into  the  civilized  world  by  a single  cause,  if  we 
except  those  wrought  by  Christianity. 

Mohammedism  has  now  existed  for  more  than  twelve  hundred  years 
It  has  spread  its  delusions  over  some  of  the  fairest  portions  of  the  globe 
Countries  where  t^ie  Present  time,  it  may  be  found  holding  an  almost  un- 
it exists.  disputed  sway  throughout  the  Turkish  dominions  in  Eu- 

rope, Asia,  and  Africa ; in  the  Barbary  states,  in  the  interior  of  Africa ; 
the  eastern  coast  of  Africa,  and  the  island  of  Madagascar ; in  Arabia  ; the 
Persian  states  ; the  Russian  states  of  Little  Tartary,  Astrachan,  Kazan, 
Kirghis,  Kazaks,  &c.  ; among  the  independent  Tartars ; in  a great  part 
of  Hindoostan  ; many  of  the  Eastern  inlands,  as  Malay,  Sumatra,  Java, 
&c.  &c. ; and  may  be  traced  in  different  parts  even  of  the  vast  empire  of 
China.  Its  blinded  and  deluded  votaries  are  estimated  at  from  one  hun- 
dred to  one  hundred  and  twenty  millions. 

That  Mohammed  was  a remarkable  man  in  many  respects  must  be 

admitted.  He  had  doubtless  native  talents  of  a superior  order,  and  an 

The  success  of  ambition  for  power  and  authority  which  scarcely  knew  any 
Mohammedism  not  , ■ , , . . r . , . 

to  be  attributed  en-  bounds;  but  these  are  insufficient  to  account  for  the  reh- 

tirely  to  the  genius  . i 1 • • i i , . , , . . 

of  its  author.  gious  and  political  ascendency  which  he  gained,  or  the 
wide  diffusion  and  enduring  permanence  of  that  system  of  imposture 
which  he  palmed  upon  the  world.  The  means  employed  by  him  were 
entirely  disproportioned  to  the  success  which  crowned  his  efforts. 

How  then  shall  the  problem  of  his  success  be  resolved?  The  state  of 
the  Eastern  world,  where  this  imposture  began,  was  indeed  favourable  to 

85 


86 


LIFE  OF  MOHAMMED. 


Not  to  the  state  its  spread.  For  several  centuries  following  the  apostolic 
world,  although  age,  the  Christian  religion  subsisted  in  a great  degree  in  its 
bie.tVvaS  original  purity  and  simplicity.  But  a gradual  decline  of 

the  spirit  of  Christianity  took  place.  Ignorance,  superstition,  and  corrup- 
tion prevailed  to  an  alarming  extent ; and  by  the  commencement  of  the 
seventh  century,  the  state  of  the  Christian  world  had  become  gloomy  and 
appalling.  In  the  eastern  parts  of  the  Roman  empire,  especially  Syria 
and  the  countries  bordering  upon  Arabia,  as  well  as  in  some  parts  of  Arabia 
itself,  these  evils  were  aggravated  by  the  numerous  sects  and  heresies  that 
prevailed,  and  by  the  incessant  controversial  wars  which  they  waged  with 
each  other.  The  church  was  torn  to  pieces  by  the  furious  disputes  of  the 
Arians,  Sabellians,  Nestorians,  Eutychians,  and  Collyridians,  by  whom  the 
great  doctrines  of  Christianity  were  so  confounded  with  metaphysical 
subtleties  and  the  jargon  of  schools,  that  they  ceased,  in  great  measure,  to 
be  regarded  as  a rule  of  life,  or  as  pointing  out  the  only  way  of  salvation. 
The  religion  of  the  gospel,  the  blessed  source  of  peace,  love,  and  unity 
among  men,  became,  by  the  perverseness  of  sectaries,  a firebrand  of  burn- 
ing contention.  Council  after  council  was  called — canon  after  canon  was 
enacted — prelates  were  traversing  the  country  in  every  direction  in  the 
prosecution  of  party  purposes,  resorting  to  every  base  art,  to  obtain  the 
authoritative  establishment  of  their  own  peculiar  tenets,  and  the  condem- 
nation and  suppression  of  those  of  their  adversaries.  The  contests  also 
for  the  episcopal  office  ran  so  high,  particularly  in  the  West,  that  the 
opposing  parties  repeatedly  had  recourse  to  violence,  and,  in  one  memora- 
ble instance,  the  interior  of  a Christian  church  w*as  stained  by  the  blood 
of  a number  of  the  adherents  of  the  rival  bishops,  who  fell  victims  to 
their  fierce  contentions.  Yet  it  is  little  to  be  wondered  at,  that  these 
places  of  preferment  should  have  been  so  greedily  sought  after  by  men  of 
coirupt  minds,  when  we  learn  that  they  opened  the  direct  road  to  wealth, 
luxury,  and  priestly  power.  Ancient  historians  represent  the  bishops  of 
that  day  as  enriched  by  the  presents  of  the  opulent,  as  riding  abroad  in 
pompous  state  in  chariots  and  sedans,  and  surpassing  in  the’  extravagance 
of  their  feasts  the  sumptuousness  of  princes  ; while,  at  the  same  time,  the 
most  barbarous  ignorance  was  fast  overspreading  the  nations  of  Christen- 
dom, the  ecclesiastical  orders  themselves  not  excepted.  Among  the  bishops, 
the  legitimate  instructors  and  defenders  of  the  church,  numbers  were  to  be 
found  incapable  of  composing  the  poor  discourses  which  their  office  re- 
quired them  to  deliver  to  the  people,  or  of  subscribing  the  decrees  which 
they  passed  in  their  councils.  The  little  learning  in  vogue  was  chiefly 
confined  to  the  monks.  But  they,  instead  of  cultivating  science,  or  diffus- 
ing any  kind  of  useful  knowledge,  squandered  their  time  in  the  study  of 
the  fabulous  legends  of  pretended  saints  and  martyrs,  or  in  composing  his- 
tories equally  fabulous. 


j 


LIFE  OF  MOHAMMED. 


87 


This  woful  corruption  of  doctrine  and  morals  in  the  clergy  was  foilowed, 
as  might  be  expecied,  by  a very  general  depravity  of  the  common  people; 
and  though  we  cannot  suppose  that  God  left  himself  altogether  without 
witnesses  in  this  dark  period,  yet  the  number  of  the  truly  faithful  had 
dwindled  down  to  a mere  remnant,  and  the  wide-spreading  defection 
seemed  to  call  aloud  for  the  judgments  of  heaven.* 

Although  the  state  of  the  Christian  world  was  thus  favourable  to  the 
spread  of  the  Mohammedan  imposture,  this  is  by  no  means  sufficient  to 
account  for  its  mighty  results,  and  especially  for  its  continuance,  through 
But  to  the  spe-  such  a lapse  of  time.  We  are  forced,  therefore,  to  look  for 
God.Pr°Vldence  °f  a more  adequate  cause,  and  that  cause  can  be  nothing  less 
than  the  special  providence  of  God.  Indeed,  the  appearance  of  the  Ara- 
bian prophet  in  the  world,  and  the  rise,  progress,  and  results  of  his  im- 
posture, are  clearly  foretold  in  the  sacred  volume,  as  the  reader  may 
_ , see,  Daniel  vii.  8 — 26;  Revelation  ix.  1 — 19.  All  the  rea- 

The  rise  and  pro- 
gress of  Moham-  sons  which  the  Infinite  Mind  may  have  had  in  permitting 

medism  foretold  J 1 0 

in  the  Scriptures,  this  arch-heresy  to  find  a dwelling-place  on  earth — to 
spread  its  branches  so  widely — to  take  such  deep  root — to  bear  such 
deadly  fruit  for  so  long  a period — all  the  moral  ends  in  view  may  be  un- 
known ; but  the  wisdom  of  God,  in  this  as  well  as  every  other  dispen- 
sation of  his  providence,  will  ultimately  stand  forth  as  clearly  as  if  the 
sunbeams  shone  upon  it,  and  the  now  inscrutable  mystery  will  be  justified 
by  all  his  children. 

We  shall  conclude  these  introductory  remarks  with  the  following  quo- 
tation from  Dr.  Prideaux,  on  the  moral  ends  of  Providence,  in  suffering 
The  moral  ends  this  desolating  scourge  to  arise  at  that  particular  period  of 
Dr!V?ideaux!g  l°  the  world  which  gave  birth  to  it.  “At  length,”  says  he, 
“ having  wearied  the  patience  and  long-suffering  of  God,  he  raised  up  the 
Saracens  to  be  the  instruments  of  his  wrath  to  punish  them  for  it ; who, 
taking  advantage  of  the  weakness  of  their  power,  and  the  distraction  of 
counsels  which  their  divisions  had  caused  among  them,  over-ran,  with  a 
terrible  devastation,  all  the  eastern  provinces  of  the  Roman  empire  ; and, 
having  fixed  that  tyranny  over  them  which  hath  ever  since  afflicted  those 
parts  of  the  world,  turned  everywhere  their  churches  into  mosques,  and 
their  worship  into  a horrid  superstition  ; and>  instead  of  that  holy  religion 
which  they  had  abused,  forced  on  them  the  abominable  imposture  of 
Mohammed.  Thus,  those  once  glorious  and  most  flourishing  churches, 
for  a punishment  of  their  wickedness,  being  given  up  to  the  insult,  ravage 
and  scorn  of  the  worst  of  enemies,  were,  on  a sudden,  ovei whelmed  with 
so  terrible  a destruction  as  hath  reduced  them  to  that  low  and  miserable 
condition  under  which  they  have  ever  since  groaned  ; the  all- wise  provi- 


* Bush’s  Life  of  Mohammed. 


88 


LIFE  OF  MOHAMMED. 


dence  of  God  seeming  to  continue  them  thus  unto  this  day  undei  the  pride 
and  persecution  of  Mohammedan  tyranny,  for  no  other  end  but  to  be  an 
example  and  warning  unto  others  against  the  wickedness  of  separation 
and  division.” 

Mohammed,  the  founder  of  the  Moslem*  or  Mohammedan  religion,  was 


All  from  the  same  root,  Aslam;  signifying,  to  yield  up,  dedicate,  conse- 
crate entirely  to  the  service  of  religion. 


* The  following  list  of  names  and  titles,  some  of  which  it  will  be  convenient  for  us  to  use 
in  the  present  article,  and  all  of  which  frequently  occur  in  accounts  relating  to  the  East, 
together  with  their  etymological  import,  is  taken  from  a highly  celebrated  work,  “Bush’s 
Life  of  Mohammed.” 

Mahomet, 

Mohammed,  !>  From  Hamed  ; praised,  highly  celebrated,  illustrious,  glorious. 

Ahmed. 

Moslem, 

Mussulman, 

Islam, 

Islamism, 

Koran. — From  Kara,  to  read ; the  reading,  legend,  or  that  which  ought  to  be  read. 

Caliph. — A successor ; from  the  Hebrew  Chalaph  ; to  be  changed,  to  succeed,  to  pass 
round,  in  a revolution. 

Sultan. — Originally  from  the  Chaldaic  Soltan  ; signifying,  authority,  dominion,  princi- 
pality. 

Vizier. — An  assistant. 

Hadj. — Pilgrimage ; Hadji;  one  who  makes  the  pilgrimage  to  Mecca. 

Saracen. — Etymology  doubtful ; supposed  to  be  from  Sarak,  to  steal ; a plunderer , a 
robber. 

Hejira  1 The  Flight ; applied  emphatically  to  Mohammed’s  flight  from  Mecca  to 

He,h " / Medina- 

Mufti. — The  principal  head  of  the  Mohammedan  religion,  and  the  resolver  of  all  doubtful 
points  of  the  law.  An  office  of  great  dignity  in  the  Turkish  empire. 

Iman — A kind  of  priest  attached  to  the  mosques,  whose  duty  it  is  occasionally  to  expound 
a passage  »i  the  Koran.  They,  at  the  same  time,  usually  follow  some  more  lucra- 
tive employment. 

Moollah. — The  Moollahs  form  what  is  called  the  Ulema,  or  body  of  doctors,  in  theology 
and  jurisprudence,  who  are  intrusted  with  the  guardianship  of  the  laws  of  the  em- 
pire, and  from  whose  number  the  Mufti  is  chosen. 

Emir. — Lineal  descendants  of  the  Prophet  himself,  distinguished  by  wearing  turbans  of 
deep  sea-green,  the  colour  peculiar  to  all  the  race  of  Mohammed.  They  have  spe- 
cial immunities  on  the  score  of  their  descent,  and  one  of  them  carries  the  green 
standard  of  the  Prophet  when  the  Grand  Seignior  appears  in  any  public  solemnity. 

Pasha. — The  title  given  to  the  provincial  governors.  A Pasha  is  to  a province  or  pashalic, 
what  the  Sultan  is  to  the  empire,  except  that  the  judicial  power  is  in  the  hands  of 
the  cadis,  the  provincial  magistrates.  The  tails  of  a Pasha  are  the  standards  which 
he  is  allowed  to  carry ; one  of  three  tails  is  one  of  three  standards,  which  number 
gives  the  power  of  life  and  death. 

Reis  Eftendi. — This  officer  may  be  termed  the  High  Chancellor  of  the  Ottoman  empire 
He  is  at  the  head  of  a class  of  attorneys,  which,  at  this  time,  contains  the  best- 
informed  men  of  the  nation. 

Seraglio. — This  word  is  derived  from  Serai,  a term  of  Persian  origin,  signifying  a palace. 
It  is,  therefore,  improperly  used  as  synonymous  with  Harem',  the  apartments  of  the 
women.  The  Seraglio  is,  in  strictness  of  speech,  the  place  where  the  court  of  the 
Grand  Seignior  is  held ; but  it  so  happens  that  at  Constantinople  this  building  in- 
cludes the  imperial  Harem  within  its  walls. 

Crescent. — The  national  ensign  of  the  Turks,  surmounting  the  domes  and  minarets  at- 
tached to  their  mosques,  as  the  cross  does  the  churches  of  the  Roman  Catholics  in 
Christian  countries.  This  peculiar  and  universal  use  of  the  Crescent  is  said  to 
have  owed  its  origin  to  the  fact,  that  at  the  time  of  Mohammed’s  flight  from  Mecca 


LIFE  OF  MOHAMMED. 


89 


born  at  Mecca,  a city  of  Arabia,  a.  d.  569,  or  according  to  others,  a.  d.  571. 

Birth  of  Moham-  Parents  were  themselves  poor,  but  his  connections 

med,  a.  i>.  369  were  rich  and  respectable,  belonging  to  the  tribe  of  the 
Koreish,  reckoned  the  most  noble  in  all  that  part  of  Arabia. 

“ The  Moslem  writers,”  says  the  author  already  quoted,  “ in  order  to 
represent  the  birth  of  their  pretended  prophet  as  equally  marvellous  with 

Prodigies  said  that  of  Moses  or  of  Christ,  the  ancient  messengers  of  God 
tins  event.  who  preceded  him,  have  reported  a tissue  ot  astonishing 

prodigies  said  to  have  occurred  in  connection  with  that  event.  If  the 
reader  will  receive  their  statements  with  the  same  implicit  faith  with 
which  they  seem  to  be  delivered,  he  must  acknowledge,  that  at  the  mo- 
ment when  the  favoured  infant  was  ushered  into  the  world,  a flood  of  light 
burst  forth  with  him  and  illuminated  every  part  of  Syria ; that  the  waters 
of  the  Lake  Sawa  were  entirely  dried  up,  so  that  a city  was  built  upon  its 
bottom;  that  an  earthquake  threw  down  fourteen  towers  of  the  king  of 
Persia’s  palace ; that  the  sacred  fire  of  the  Persians  was  extinguished, 
and  all  the  evil  spirits  which  had  inhabited  the  moon  and  stars  were 
expelled  together  from  their  celestial  abodes,  nor  could  they  ever  after  ani- 
mate idols  or  deliver  oracles  on  earth.  The  child  also,  if  we  may  trust  to 
the  same  authorities,  discovered  the  most  wonderful  presages..  He  was  no 
sooner  born  than  he  fell  prostrate,  in  a posture  of  humble  adoration,  pray- 
ing devoutly  to  his  Creator,  and  saying,  ‘ God  is  great ! There  is  no  God 
but  God,  and  I am  his  prophet !’  By  these  and  many  other  supernatural 
signs,  equally  astounding,  is  the  prophet’s  nativity  said  to  have  been 
marked.” 

At  the  early  age  of  two  years,  Mohammed  lost  his  farther  ; and  four 
years  after,  his  mother.  Being,  now,  a dependent  orphan,  he  was  received 

Mohammed  into  the  family  of  his  grandfather,  under  whose  guardian- 
uThis  uncle!*1  atge  ship  he  continued  two  years,  when  the  venerable  Abdol 
Motalleb  himself  was  called  to  give  up  the  ghost.  On  his  dying  bed, 
he  summoned  Abu  Taleb,  the  eldest  of  his  sons,  whom  he  is  said  to  have 
addressed  as  follows : “ My  dearest,  best-beloved  son,  to  thy  charge  I 
leave  Mohammed,  the  son  of  thine  own  brother,  strictly  recommended, 
whose  natural  father  the  Lord  hath  been  pleased  to  take  to  himself,  with 
the  intent  that  this  dear  child  should  become  ours  by  adoption  ; and  much 
dearer  ought  he  to  be  unto  us  than  merely  an  adopted  son.  Receive  him, 
therefore,  at  my  dying  hands,  with  the  same  sincere  love  and  tender 


to  Medina,  the  moon  was  new.  Hence,  the  half-moon  is  commemorative  of  that 
event. 

Sublime  Porte. — This  title,  which  is  frequently  applied  to  the  court,  cabinet,  or  execu 
tive  department  of  the  Ottoman  empire,  is  derived,  as  the  words  import,  from  a 
lofty  arched  gateway  of  splendid  construction,  forming  the  principal  entrance  to  the 
Seraglio  or  palace.  It  is  a phrase  equivalent  to  “ Court  of  St.  James,”  <■  Court  of 
St.  Cloud,”  &c. 


90 


LIFE  OF  MOHAMMED. 


bowels  with  which  I deliver  him  to  thy  care.  Honour,  love,  and  cherish 
him  as  much,  or  even  more,  than  if  he  had  sprung  from  thine  own  loins; 
for  all  the  honour  thou  showest  unto  him  shall  be  trebled  unto  thee.  Be 
more  than  ordinarily  careful  in  thy  treatment  towards  him,  for  it  will  be 
repaid  thee  with  interest.  Give  him  the  preference  before  thine  own  chil- 
dren, for  he  exceedeth  them  and  all  mankind  in  excellency  and  perfection. 
Take  notice,  that  whensoever  he  calleth  upon  thee,  thou  answer  him  not 
as  an  infant,  as  his  tender  age  may  require,  but  as  thou  wouldst  reply  to 
the  most  aged  and  venerable  person  when  he  asketh  thee  any  question. 
Sit  not  down  to  thy  repasts  of  any  sort  soever,  either  alone  or  in  com- 
pany, till  thy  worthy  nephew  Mohammed  is  seated  at  the  table  before 
thee  ; neither  do  thou  ever  offer  to  taste  of  any  kind  of  viands,  or  even 
to  stretch  forth  thine  hand  towards  the  same,  until  he  hath  tasted  thereof. 
If  thou  observest  these  my  injunctions,  thy  goods  shall  always  increase, 
and  in  nowise  be  diminished.”* 

Abu  Taleb  having  received  the  above  solemn  charge,  took  the  young 
prophet  under  his  care,  and  instructed  him  in  the  business  of  a merchant. 

Educated  as  a When  was  about  twelve  or  thirteen  years  of  age,  in 
merchant.  order  to  perfect  him  in  his  employment,  Abu  Taleb  took 

him  with  him  into  Syria,  whither  he  found  himself  obliged  to  go  on  com- 
mercial affairs.  Arriving  at  Bosra,  an  ancient  city  of  Syria  Damaceria, 
he  visited  a monastery,  where  he  found  a Nestorian  monk,  named  Felix, 
and  surnamed  Boheira,  who  treated  them  with  great  marks  of  distinction, 
and  owned  him  as  God’s  apostle.  Another  monk,  called,  by  the  Christians, 
Sergius,  entered  into  a confederacy  with  Boheira  to  propagate  the  new 
fanaticism,  and  lent  a helping  hand  in  composing  the  Koran.  On  Moham- 
med’s first  approach  to  Boheira,  the  monk  observed,  or  said  he  observed,  a 
sort  of  luminous  or  transparent  cloud  round  his  head,  which  preserved 
him  from  the  heat  of  the  solar  rays ; also,  that  the  dry  trees  under  which 
he  sat  were  everywhere  instantly  covered  with  green  leaves,  which 
served  him  for  a shade — all  certain  signs  that  the  prophetic  dignity  resided 
in  him.  He  likewise  discovered  the  seal  of  prophecy  impressed  betweer. 
his  shoulders,  while  he  kissed  the  hinder  part  of  his  garment.  Turning 
one  day  to  the  uncle,  Abu  Taleb,  he  said,  “Depart  with  this  child,  ana 
take  great  care  that  he  does  not  fall  into  the  hands  of  the  Jews ; for  your 
nephew  will  one  day  become  a very  extraordinary  person ; he  will  per- 
form great  things  by  the  appointment  of  God.”  Abu  Taleb,  hereupon, 
immediately  returned  to  Mecca,  and  gave  an  account  to  the  Koreish  of  the 
discoveries  that  had  been  made. 

In  the  mean  time,  Mohammed,  as  he  advanced  towards  the  years  of 
puberty,  grew  extremely  popular.  He  was  the  most  handsome  and  the 


• Morgan’s  Mohammedism  Explained,  vol.  i.  p.  50. 


LIFE  OF  MOHAMMED. 


91 


best-made  man  of  all  the  Arabs  of  his  time  ; and  he  was  not  only  famed 
for  his  beauty,  but  he  likewise  surpassed  all  his  contemporaries  in  sagacity 
and  good  sense ; so  much  so,  indeed,  as  to  acquire  the  name  of  Al-Amin , 
or  the  Faithful.  This  is  the  favourable  portrait  given  us  of  him,  at  the 
age  of  fourteen,  by  some  of  the  Moslem  historians. 

Mohammed  made  his  first  campaign  when  he  was  about  twenty  years 
of  age,  under  his  uncle  Abu  Taleb,  who  commanded  the  Koreish  against 
the  tribes  of  Kenan  and  Havvazan.  Of  the  cause  of  this  war  no  tradi- 
tionary account  is  on  record  ; but,  as  it  was  carried  on  with  great  violence 
through  the  course  of  the  four  sacred  months,  it  was  termed  the  “impious 
war.”  During  these  months  it  was  held  unlawful  to  wage  war;  the  Arabs 
then  taking  off  the  heads  of  their  spears,  and  ceasing  from  incursions  and 
other  hostilities.  However,  the  Koreish  were  victorious  in  this  war,  which 
could  not  fail  of  rendering  the  people  of  their  tribe  still  more  devoted  to 
Abu  Taleb  and  the  young  Mohammed. 

Mohammed  continued  in  the  employment  of  his  uncle  until  he  had 
attained  his  twenty-fifth  year.  About  that  time  died  one  of  the  chief  men 
Enters  the  ser-  of  the  city,  leaving  a widow  of  the  name  of  Cadijah  ; who 
whom°he  marries!  requiring  a factor  to  manage  her  stock,  Mohammed  entered 
ner  service,  and  traded  for  her  some  years,  to  Damascus  and  other  places. 
In  this  service  Mohammed  conducted  himself  with  so  much  propriety, 
that  he  not  only  merited  the  respect,  but  actually  won  the  affections 
of  his  mistress,  who  was  twelve  years  older  than  himself,  he  being 
then  only  twenty-eight  years  of  age.  Cadijah  having  married  him,  he 
became  suddenly  exalted  to  an  equality  with  some  of  the  richest  men  of 
the  city. 

Whether  this  unlooked-for  elevation  had  inspired  Mohammed  with  an 
extraordinary  ambition,  or  whatever  other  motive  prompted  him,  he  soon 
began  to  manifest  symptoms  of  wishing  to  appear  a man  of  no  common 
character,  and  as  one  divinely  commissioned  to  reform  the  world  by  the 
introduction  of  a new  system  of  religion,  which  should  embrace  whatever 
was  excellent  in  the  Pagan  morality,  and  the  Jewish  and  Christian  dispen- 
sations. His  commercial  transactions  in  Egypt,  Palestine,  and  Syria, 
having  brought  him  acquainted  with  the  numerous  Christians  and  Jews 
residing  in  those  countries,  he  soon  discovered  that  the  task  of  creating  a 
new  religion  would  not  be  very  difficult.  He  proceeded,  however,  with 
much  caution  and  care  ; and  it  was  not  till  he  had  attained  his  tlyrty-eighth 
Retires  to  the  year’  that  retired  from  the  business  of  the  world,  repair- 
where  he  manures  daily  to  a certain  cave  in  the  vicinity  of  Mecca,  called 
his  plan,  a.  d.  607.  the  cave  0f  Hera,  for  the  ostensible  purpose  of  spending  his 
time  in  fasting,  prayer,  and  meditation. 

Having,  at  length,  matured  his  plan,  he  opened  the  subject  of  the  super- 
natural visions,  with  which  he  had  been  favoured  in  the  cave,  to  his  wife 


"! 


92  LIFE  OF  MOHAMMED. 

t,.  . . . Cadijah.  At  first  she  treated  his  visions  as  the  dreams  of 

Discloses  it  to  J 

Odijah,  who  be-  a disturbed  imagination,  or  as  the  delusions  of  the  devil. 

comes  his  con-  ° 

vert-  Mohammed,  however,  persisted  in  assuring  her  of  the  re- 

ality of  these  communications,  and  rising  still  higher  in  his  demands  upon 
her  credulity,  at  length  repeated  a passage  which  he  affirmed  to  he  a part 
of  a divine  revelation,  recently  conveyed  to  him  by  the  ministry  of  the 
angel  Gabriel.  The  memorable  night  on  which  this  visit  was  made  by  the 
heavenly  messenger  is  called  the  “ night  of  A1  Kadr,”  or  the  night  of  the 
divine  decree , and  is  greatly  celebrated,  as  it  was  the  same  night  on  which 
the  entire  Koran  descended  from  the  seventh  to  the  lowest  heaven,  to  be 
thence  revealed  by  Gabriel  in  successive  portions  as  occasion  might  require. 
The  Koran  has  a whole  chapter  devoted  to  the  commemoration  of  this 
event,  entitled  Al  Kadr . It  is  as  follows:  “ In  the  name  of  the  most  mer- 
ciful God.  Verily,  we  sent  down  the  Koran  in  the  night  of  Al  Kadr. 
And  what  shall  make  thee  understand  how  excellent  the  night  of  Al  Kadr 
is  ? This  night  is  better  than  a thousand  months.  Therein  do  the  angels 
descend,  and  the  spirit  Gabriel  also,  by  the  permission  of  their  Lord,  with 
his  decrees  concerning  every  matter.  It  is  peace  until  the  rising  of  the 
morn.”*  On  this  favoured  night,  between  the  23d  and  24th  of  Ramadan , 
according  to  the  prophet,  the  angel  appeared  to  him,  in  glorious  form,  to 
communicate  the  happy  tidings  of  his  mission.  The  light  issuing  from 
his  body,  if  the  apostle-elect  may  be  believed,  was  too  dazzling  for  mortal 
eyes  to  behold  ; he  fainted  under  the  splendour ; nor  was  it  till  Gabriel 
had  assumed  a human  form,  that  he  could  venture  to  approach  or  look 
upon  him.  The  angel  then  cried  aloud,  “O,  Mohammed,  thou  art  the 
apostle  of  God,  and  I am  the  angel  Gabriel  !”  “ Read  !”  continued 

the  angel;  the  prophet  declared  that  he  was  unable  to  read.  “Read!” 
Gabriel  again  exclaimed,  “read,  in  the  name  of  thy  Lord,  who  hath 
created  all  things ; who  hath  created  man  of  congealed  blood.  Read,  by 
thy  most  beneficent  Lord,  who  hath  taught  the  use  of  the  pen  ; who 
teacheth  man  that  which  he  knoweth  not.”f  The  prophet,  who  professed, 
hitherto,  to  have  been  illiterate,  then  read  the  joyful  tidings  respecting  his 
ministry  on  earth ; when  the  angel,  having  accomplished  his  mission, 
majestically  ascended  to  heaven,  and  disappeared  from  his  view.  When 
the  story  of  this  surprising  interview  with  a celestial  visitant  was  related 
to  Cadijah  in  connection  with  the  passage  repeated,  her  unbelief,  as  tradi- 
tion avers, , was  wholly  overcome,  and  not  only  so,  but  she  was  wrought  by 
it  into  a kind  of  ecstasy,  declaring,  “By  him  in  whose  hands  her  soul 
was,  that  she  trusted  her  husband  would  indeed  one  day  become  the  pro- 
phet of  his  nation.”  In  the  height  of  her  joy,  she  immediately  imparted 
what  she  had  heard  to  one  Waraka,  her  cousin,  who  is  supposed  by  some 


• Koran,  ch.  xcvii. 


j-  Ch.  xcviii. 


LIFE  OF  MOHAMMED. 


93 


to  have  been  in  the  secret,  and  who,  being  a Christian,  had  learned  to 
write  in  the  Hebrew  character,  and  was  tolerably  well  versed  in  the  Jewish 
and  Christian  Scriptures.  He  unhesitatingly  assented  to  her  opinion 
respecting  the  divine  designation  of  her  husband,  and  even  affirmed,  that 
Mohammed  was  no  other  than  the  great  prophet  foretold  by  Moses,  the 
son  of  Amram.  This  belief,  that  both  the  prophet  and  his  spurious  reli- 
gion were  subjects  of  inspired  prediction  in  the  Old  Testament  scriptures, 
is  studiously  inculcated  in  the  Koran.  “ Thy  Lord  is  the  mighty,  the 
merciful.  This  book  is  certainly  a revelation  from  the  Lord  of  all  crea- 
tures, which  the  faithful  spirit  (Gabriel)  hath  caused  to  descend  upon  thy 
heart,  that  thou  mightest  be  a preacher  to  thy  people  in  the  perspicuous 
Arabic  tongue  ; and  it  is  borne  witness  to  in  the  scriptures  of  former  ages. 
Was  it  not  a sign  unto  them  that  the  wise  men  among  the  children  of  Israel 
knew  it?”* 

Having  made  a convert  of  his  wife,  his  next  object  was  to  gain  other 
proselytes.  Among  the  first,  who  gave  in  his  adhesion  to  the  prophet, 

„ . . was  his  servant  Zeid  Ebn  Hareth,  whom  he  rewarded  for 

Crains  other  pro- 

firntCwith  difficuU  ^is  belief  and  attachment,  by  granting  him  his  freedom. 
*y-  Ali,  the  son  of  Abu  Taleb,  Mohammed’s  cousin,  was  his 

next  convert ; but  the  impetuous  youth,  disregarding  the  other  two  as  per- 
sons of  comparatively  little  note,  used  to  style  himself  the  first  of  believers. 
His  fourth  and  most  important  convert  was  Abubeker,  a powerful  citizen 
of  Mecca,  by  whose  influence  a number  of  persons  possessed  of  rank  and 
authority  were  induced  to  profess  the  religion  of  Islam.  These  were 
Othman,  Zobair,  Saad,  Abdorrahman,  and  Abu  Obeidah,  who  afterwards 
became  the  principal  leaders  in  his  armies,  and  his  main  instruments  in 
the  establishment  both  of  his  imposture  and  of  his  empire.  Four  years 
were  spent  in  the  arduous  task  of  winning  over  these  nine  individuals  to 
the  faith,  some  of  whom  were  the  principal  men  of  the  city,  and  who 
composed  the  whole  party  of  his  proselytes  previously  to  his  beginning  to 
proclaim  his  mission  in  public.  He  was  now  forty-four  years  of  age. 

Hitherto  the  efforts  of  Mohammed  had  been  confined  to  the  conversion 
of  a few  individuals;  but  now  the  time  having  come  for  spreading  his 

Proclaims  bis  doctrines  abroad,  he  directed  Aii  to  prepare  a generous  en- 
miiyrifrferwisiSand  tertainment>  to  which  the  sons  and  descendants  of  Abdol 
tum1  them0 in to^r i-  Motalleb  were  invited.  These  having  assembled,  the  pro- 
3icule-  phet  arose  and  addressed  them  as  follows  fc<  I know  no 

man  in  the  whole  peninsula  of  the  Arabs  who  can  propose  any  thing  more 
excellent  to  his  relations  than  what  I now  do  to  you;  I offer  you  happiness 
both  in  this  life  and  in  that  which  is  to  come  ; God  Almighty  hath  com- 
manded me  to  call  you  unto  him ; who  therefore  among  you  will  be  my 


7 


* Koran,  ch.  xxiii 


94 


LIFE  OF  MOHAMMED. 


vizier  (assistant)  and  will  become  my  brother  and  vicegerent  ?”  General 
astonishment  kept  the  assembly  silent ; none  offered  to  accept  the  proffered 
office,  till  the  fiery  Ali  burst  forth,  and  declared  that  he  would  be  the 
brother  and  assistant  of  the  prophet.  “ I,”  said  he,  “ O prophet  of  God, 
will  be  thy  vizier ; I myself  will  beat  out  the  teeth,  pull  out  the  eyes,  rip 
open  the  bellies,  and  cut  off  the  legs,  of  all  those  who  shall  dare  to  oppose 
thee.”  The  prophet  caught  the  young  proselyte  in  his  arms,  exclaiming, 
“ This  is  my  brother,  my  deputy,  my  successor  ; show  yourselves  obedient 
unto  him.”  At  this  apparently  extravagant  command,  the  whole  company 
burst  into  laughter,  telling  Abu  Taleb  that  he  must  now  pay  obedience 
and  submission  to  his  own  son ! As  words  were  multiplied,  surprise  began 
to  give  way  to  indignation,  the  serious  pretensions  of  the  prophet  were 
seriously  resented,  and  in  the  issue  the  assembly  broke  up  in  confusion, 
affording  the  ardent  apostle  but  slender  prospects  of  success  among  his 
kinsmen. 

Notwithstanding  his  above  ill  success  with  his  tribe,  he  was  so  far  fron 
being  discouraged,  that  he  continued  to  preach  to  the  people,  who  still 
Preaches  in  pub-  heard  him  with  some  patience,  till  he  came  to  upbraid  them 
of  Mecca. cmzens  with  the  idolatry,  obstinacy,  and  perverseness,  not  only  of 
themselves,  but  of  their  fathers.  This  so  highly  provoked  them,  that  they 
openly  declared  themselves  his  enemies,  some  few  only  excepted,  who 
were  converted  to  Mohammedism.  Nor  could  he  have  escaped  their  re- 
sentment, had  he  not  been  protected  by  Abu  Taleb,  his  uncle,  who  was 
very  active  in  his  favour.  However,  the  chief  of  the  Koreish,  and  even 
many  of  his  own  relations,  warmly  solicited  him  to  desert  his  nephew  ; 
but  all  their  endeavours  proving  ineffectual,  they  at  length  threatened 
Abu  Taleb  with  an  open  rupture,  if  he  did  not  prevail  on  Mohammed  to 
desist.  Abu  Taleb  was  so  far  moved  at  this  threat,  that  he  earnestly  dis- 
suaded his  nephew  from  pursuing  the  affair  any  further  ; representing  the 
great  danger  he  and  his  friends  must  otherwise  run  ; but  Mohammed  was 
not  to  be  intimidated,  telling  his  uncle  plainly,  “that  if  they  set  the  sun 
against  him  on  his  right  hand,  and  the  moon  on  his  left,  he  would  not 
relinquish  his  enterprise.”  Abu  Taleb,  therefore,  finding  him  so  firmly 
resolved  to  proceed,  used  no  further  arguments,  but  promised  to  stand  by 
him  against  all  his  enemies  : so  that  notwithstanding  the  people  of  his 
tribe  came  to  a determination  to  expel  both  him  and  his  followers,  he  found 
a powerful  support  in  his  uncle  against  all  their  machinations. 

In  the  eighth  year  of  his  pretended  mission,  his  party  growing  formidable 
at  Mecca,  the  city  passed  a decree,  by  which  they  forbade  any  more  to 

is  obliged  to  re-  join  themselves  with  him.  This,  however,  did  not  much 
but  retumsMecca’  affect  him,  while  his  uncle  Abu  Taleb  lived  to  protect  him  ; 
but  he  dying  two  years  after,  and  the  government  of  the  city  then  falling 
into  the  hands  of  his  enemies,  a fresh  opposition  was  renewed  against  him, 


LIFE  OF  MOHAMMED. 


95 


and  a stop  soon  put  to  the  further  progress  of  his  designs  at  Mecca.  Mo- 
hammed, therefore,  seeing  all  his  hopes  in  a manner  crushed  here,  began 
to  think  of  settling  elsewhere ; and  as  his  uncle  Abbas  lived  for  the  most 
part  at  Tayif,  a town  sixty  miles  distant  from  Mecca,  towards  the  east,  and 
was  a man  of  power  and  interest,  he  took  a journey  thither,  under  his 
protection,  in  order  to  propagate  his  imposture  there.  But,  after  a month,s 
stay,  finding  himself  unable  to  gain  even  one  proselyte,  he  retired  to 
Mecca,  with  a resolution  to  wait  for  such  further  advantages  as  time  and 
opportunity  might  offer.  His  wife  Cadijah  being  now  dead,  after  living 
with  him  twenty-two  years,  he  took  two  other  wives  in  her  stead,— Ayesha, 
the  daughter  of  Abubeker,and  Lewda,  the  daughter  of  Zama ; .adding  a white 
after  to  them  a third,  named  Haphsa,  the  daughter  of  Omar ; and  by  thus 
making  himself  son-in-law  to  three  of  the  principal  men  of  his  party,  he 
strengthened,  his  interest  considerably.  Ayesha  is  said  to  have  been  then 
only  six  years  old  ; on  which  account  the  completion  of  that  marriage  was 
deferred,  though  not  for  many  years,  the  Eastern  women  being  very  early 
marriageable. 

In  the  twelfth  year  of  his  mission  is  placed  the  mesra,  that  is,  his 
famous  night-journey  from  Mecca  to  Jerusalem,  and  thence  to  heaven,  of 
Makes  a famous  he  te^s  US’  i*1  the  seventeenth  chapter  of  the  Koran  : 

from  ]\iecc£uo  Je-  ^or  PeoP^e  calling  on  him  for  miracles  to  prove  his  mis- 
panyCmwith  c°the  s^on’  anc^  Ending  himself  unable,  or  being  unwilling,  to  feign 
a isebe£tbr^aiied  an7’ t0  so^ve  th e matter,  he  invented  this  story  of  his  journey 
Aiborak.  to  heaven.  The  story,  as  related  in  the  Koran,  and  believed 

by  the  Mohammedans,  is  this  : At  night,  as  he  lay  in  his  bed  with  his  best- 
beloved  wife  Ayesha,  he  heard  a knocking  at  his  door ; upon  which, 
arising,  he  found  there  the  angel  Gabriel,  with  seventy  pairs  of  wings, 
expanded  from  his  sides,  whiter  than  snow,  and  clearer  than  crystal,  and 
the  beast  Aiborak  standing  by  him  ; which,  they  say,  is  the  beast  on  which 
the  prophets  used  to  ride,  when  they  were  carried  from  one  place  to  another, 
upon  the  execution  of  any  divine  command.  Mohammed  describes  it  to  be 
a beast  as  white  as  milk,  and  of  a mixed  nature,  between  an  ass  and  a mule, 
and  also  of  a size  between  both  ; but  of  such  extraordinary  swiftness  as  to 
equal  even  lightning  itself. 

As  soon  as  Mohammed  appeared  at  the  door,  the  angel  Gabriel  kindly 
embraced  him,  saluted  him  in  the  name  of  God,  and  told  him,  that  he  was 
sent  to  bring  him  unto  God  into  heaven;  where  he  should  see  strange 
mysteries,  which  were  not  lawful  to  be  seen  by  any  other  man.  He  prayed 
him  then  to  get  upon  Aiborak  ; but  the  beast,  having  lain  idle  and  unem- 
ployed from  the  time  of  Christ  to  Mohammed,  was  grown  so  mettlesome  and 
skittish,  that  he  would  not  stand  still  for  Mohammed  to  mount  him,  till  at 
length  he  was  forced  to  bribe  him  to  it,  by  promising  him  a place  in  Para- 
dise. When  he  was  firmly  seated  on  him,  the  angel  Gabriel  led  the  way 


l 


96 


LIFE  OF  MOHAMMED. 


with  the  bridle  of  the  beast  in  his  hand,  and  carried  the  prophet  from 
Mecca  to  Jerusalem  in  the  twinkling  of  an  eye.  On  his  coming  thither, 
all  the  departed  prophets  and  saints  appeared  at  the  gate  of  the  temple  to 
salute  him ; and  thence  attending  him  into  the  chief  oratory,  desired  him 
to  pray  for  them,  and  then  withdrew.  After  this  Mohammed  went  out  of  the 
temple  with  the  angel  Gabriel,  and  found  a ladder  of  light  ready  fixed  for 
them,  which  they  immediately  ascended,  leaving  Alborak  tied  to  a rock 
till  their  return. 

On  their  arrival  at  the  first  heaven,  the  angel  knocked  at  the  gate  ; and 
informing  the  porter  who  he  was,  and  that  he  had  brought  Mohammed,  the 
friend  of  God,  he  was  immediately  admitted.  This  first  heaven,  he  tells 
us,  was  all  of  pure  silver ; from  whence  he  saw  the  stars  hanging  from  it 
by  chains  of  gold,  each  as  big  as  Mount  Noho,  near  Mecca,  in  Arabia.  On 
his  entrance  he  met  a decrepit  old  man,  who  it  seems  was  our  first  father 
Adam ; and,  as  he  advanced,  he  saw  a multitude  of  angels  in  all  manner 
of  shapes, — in  the  shape  of  birds,  beasts,  and  men.  We  must  not  forget 
to  observe,  that  Adam  had  the  piety  immediately  to  embrace  the  prophet, 
giving  God  thanks  for  so  great  a son  ; and  then  recommended  himself  to 
his  prayers.  From  this  first  heaven,  he  tells  us,  that  he  ascended  into  ihe 
second,  which  was  at  the  distance  of  five  hundred  years’  journey  above  it; 
and  this  he  makes  to  be  the  distance  of  every  one  of  the  seven  heavens, 
each  above  the  other.  Here  the  gates  being  opened  to  him  as  before,  at 
his  entrance  he  met  Noah,  who,  rejoicing  much  at  the  sight  of  him,  re- 
commended himself  to  his  prayers.  This  heaven  was  all  of  pure  gold, 
and  there  were  twice  as  many  angels  in  it  as  in  the  former ; for  he  tells 
us  that  the  number  of  angels  in  every  heaven  increased  as  he  advanced. 
From  this  second  heaven  he  ascended  into  the  third,  which  was  made  of 
precious  stones,  where  he  met  Abraham,  who  also  recommended  himself 
to  his  prayers ; Joseph,  the  son  of  Jacob,  did  the  same  in  the  fourth 
heaven,  which  was  all  of  emerald ; Moses  in  the  fifth,  which  was  all  of 
adamant ; and  John  the  Baptist  in  the  sixth,  which  was  all  of  carbuncle ; 
whence  he  ascended  into  the  seventh,  which  was  all  of  divine  light,  and 
here  he  found  Jesus  Christ.  However,  it  is  observed,  that  here  he  alters 
his  style ; for  he  does  not  say  that  Jesus  Christ  recommended  himself  to 
his  prayers,  but  that  he  recommended  himself  to  the  prayers  of  Jesus 
Christ. 

The  angel  Gabriel,  having  brought  him  thus  far,  told  him  that  he  was 
not  permitted  to  attend  him  any  further ; and  therefore  directed  him  to 
ascend  the  rest  of  the  way  to  the  throne  of  God  by  himself.  This  he  per- 
formed with  great  difficulty,  passing  through  rough  and  dangerous  places, 
till  he  came  where  he  heard  a voice,  saying  unto  him,  “ O Mohammed,  salute 
thy  Creator whence  ascending  higher,  he  came  into  a place  where  he 
saw  a vast  expansion  of  light,  so  exceedingly  bright  that  his  eyes  could 


LIFE  OF  MOHAMMED. 


97 


not  hear  it.  This,  it  seems,  was  the  habitation  of  the  Almighty,  where  hi3 
throne  was  placed ; on  the  right  side  of  which,  he  says,  God’s  name  and 
his  own  were  written  in  these  Arabic  words  : “ La  ellah  ellallah  Mohammed 
refill  ollah  that  is,  “There  is  no  God  but  God,  and  Mohammed  is  his 
Prophet  which  is  at  this  day  the  creed  of  the  Mohammedans.  Being 

approached  to  the  divine  presence,  he  tells  us,  that  God  entered  into  a 
familiar  converse  with  him,  revealed  to  him  many  hidden  mysteries,  made 
him  understand  the  whole  of  his  law,  gave  him  many  things  in  charge, 
concerning  his  instructing  men  in  the  knowledge  of  it ; and,  in  conclusion, 
bestowed  on  him  several  privileges  above  the  rest  of  mankind.  He  then 
returned,  and  found  the  angel  Gabriel  waiting  for  him  in  the  place  where 
he  left  him.  The  angel  led  him  back  along  the  seven  heavens,  through 
which  he  had  brought  him : and  set  him  again  upon  the  beast  Alborak, 
which  stood  tied  to  the  rock  near  Jerusalem.  Then  he  conducted  him 
back  to  Mecca,  in  the  same  manner  as  he  brought  him  thence  ; and  all  this 
within  the  space  of  the  tenth  part  of  one  night. 

On  his  relating  this  story  to  the  people  the  next  morning  after  he  pre- 
tended the  thing  to  have  happened,  it  was  received  by  them  with  a general 
The  story  not  outcry ; and  the  imposture  was  never  in  a greater  danger 
people,  and  the  of  being  totally  blasted,  than  by  this  ridiculous  fable.  But, 

prophet’s  religion  . jii 

in  danger.  how  ridiculous  soever  the  story  may  appear,  Mohammed  had 

a further  design  in  it  than  barely  telling  such  a miraculous  adventure  of 
himself  to  the  people.  Hitherto  he  had  only  given  them  the  Koran, 
which  was  his  written  law ; and  had  pretended  to  be  nothing  more  than 
barely  the  messenger  of  God,  in  publishing  it  as  it  was  delivered  to  him  by 
the  angel  Gabriel.  But  now,  learning  from  his  friend  Abdallah,  that  the 
Jews,  besides  the  written  law  dictated  by  God  himself,  had  also  another 
law,  called  the  oral  law,  given  with  it,  as  they  pretend,  to  Moses  himself 
while  in  the  mount;  and  understanding  that  this  law,  which  had  its  whole 
foundation  in  the  sayings  and  dictates  of  Moses,  was  in  as  great  venera- 
tion with  them  as  the  other  ; he  had  a mind  for  the  future  to  advance  his 
authority  to  the  same  pitch,  and  to  make  all  his  sayings  and  dictates  pass 
for  oracles  among  the  Mussulmans,  as  those  which  were  pretended  to  pro- 
ceed from  Moses  did  among  the  Jews  ; and  for  this  end  chiefly  it  was  that 
lie  invented  this  story  of  his  journey  to  heaven. 

The  story,  however,  whatever  advantages  he  might  and  did  gain  by  it 
when  his  religion  became  more  firmly  established,  was  deemed,  at  first, 
Retires  to  Me-  so  grossty  ridiculous,  that  it  occasioned  the  revolt  of  many 
dina*  of  his  disciples,  and  made  his  stay  at  Mecca  no  longer  prac- 

ticable. But  what  he  lost  at  Mecca,  he  gained  at  Medina,  then  called 
Yathreb,  a city  lying  270  miles  north-west  from  Mecca : which  was  inha- 
bited, the  one  part  by  Jews,  and  the  other  by  heretical  Christians.  These 
wo  parties  did  not  agree  at  all  and  feuds  and  factione  rose  at  length  so 


LIFE  OF  MOHAMMED. 


' 98  ' 

high  among  them,  that  one  party,  exasperated  against  the  other,  went  over 
to  Mohammed.  Thus,  we  are  told,  that  in  the  thirteenth  year  of  his  mis- 
sion, there  came  to  him  from  thence,  seventy -three  men  and  two  women. 
Twelve  of  these  he  retained  awhile  with  him,  at  Mecca,  to  instruct  them 
in  his  new  religion;  then  sent  them  back  to  Yathreb,  as  his  twelve  apos- 
tles, there  to  propagate  it  in  that  town.  In  this,  they  laboured  abundantly 
and  with  such  success,  that  in  a short  time  they  drew  over  the  greatest 
part  of  the  inhabitants  ; of  which,  Mohammed  receiving  an  account, 
resolved  to  go  thither  immediately,  finding  it  unsafe  to  continue  any  longer 
at  Mecca. 

On  the  12th  day  of  the  month,  which  the  Arabs  call  the  Former  Rabia 
*hat  is,  on  the  24th  of  our  September,  he  came  to  Yathreb,  and  was  re- 
The  Hejira,  or  ceived  with  great  acclamations  by  the  party  which  called 
Era  °f  F1ight, A-  d.  thither.  He  first  lodged  in  the  house»of  Chalid  Abu 

Job,  one  of  the  chief  men  of  the  party,  till  he  had  built  a house  for  him- 
self. This  he  immediately  undertook,  and  erected  a mosque  at  the  same 
time  for  the  exercise  of  his  religion;  and  having  thus  settled  himself  in 
this  town,  he  continued  there  even  after,  to  the  time  of  his  death.  From 
this  flight  of  Mohammed,  the  Hejira,  which  is  the  era  of  the  Mohamme- 
dans, begins  its  computation  : Hejira,  in  the  Arabic  language,  signifying 
“ flight.”  It  was  first  appointed  by  Omar,  the  third  emperor  of  the  Saracens, 
and  takes  its  beginning  from  the.  16th  of  July,  in  the  year  622.  Indeed, 
the  day  that  Mohammed  left  Mecca  was  on  the  first  of  the  Former  Rabia; 
and  he  came  to  Medina  on  the  12th  of  the  same  month,  that  is,  on  the 
24th  of  our  September  ; but  the  Hejira  begins  two  months  before,  from 
the  first  of  Moharram  : for  that  being  the.  first  month  of  the  Arabian  year, 
Omar  would  make  no  alteration  as  to  that,  but  anticipated  the  computation 
fifty-nine  days,  that  he  might  commence  his  era  from  the  beginning  of 
that  year,  in  which  the  flight  of  the  impostor  happened,  from  which  it 
took  its  name.* 

From  the  time  Mohammed  entered  Medina,  he  found  himself  in  reality 
a monarch,  at  the  head  of  an  army  devoted  to  his  person,  obedient  to  his 
will,  and  blind  believers  in  his  holy  office.  Finding  him- 
Bdtlle  of  Beder'  self  in  a condition  not  only  to  defend  himself  against  the 
insults  of  his  enemies,  but  even  to  attack  them,  he  began  to  send  out 
parties  to  make  reprisals  on  the  Koreish.  One  of  these,  consisting  of  no 
more  than  nine  men,  intercepted  and  plundered  a caravan  belonging  to 
that  tribe.  This  small  advantage  animated  the  Moslems,  and  induced  the 
Prophet  to  think  he  should  gain  as  much  reputation  by  his  arms  as  by 
his  revelations  ; but  what  mostly  established  his  affairs  at  this  juncture, 
and  was  the  foundation  on  which  he  built  all  his  succeeding  greatness, 


* Nightingale’s  « All  Religions.” 


LIFE  OF  MOHAMMED. 


99 


was  the  gaining  of  the  battle  of  Beder,  a well  on  the  confines  of  Arabia, 
which  was  fought  in  the  second  year  of  the  Hejira,  and  is  so  famous  in 
the  Mohammedan  history.  This  victory  was  an  invincible  proof  to  the 
Arabians  of  the  truth  of  Mohammedism.  Having  been  informed  by  his 
spies,  that  the  Koreish  had  a large  quantity  of  valuable  merchandise,  car- 
ried on  the  backs  of  1000  camels,  coming  from  Syria,  and  escorted  only 
by  thirty  or  forty  men,  he  resolved  to  advance  at  the  head  of  a small 
detachment  of  his  troops,  to  intercept  it.  But  Abu  Sofian,  the  conductor 
of  the  caravan,  having  notice  of  his  designs  and  motions,  immediately  de- 
spatched a courier  to  Mecca,  requesting  his  countrymen  to  send  him  speedy 
succours,  upon  which  all  the  principal  men  of  the  city  marched  to  defend 
the  caravan,  with  a body  of  950  men.  Mohammed  had  no  sooner  received 
advice  of  this,  than  he  drew  together  all  his  forces,  which  amounted  to  no 
more  than  313  men,  with  which  he  advanced  against  the  enemy.  In  the 
mean  time,  he  took  care  to  leave  a proper  garrison  in  Medina,  to  defend 
it  in  case  of  any  disaster.  Before  the  beginning  of  the  battle,  feigning 
himself  in  a trance,  he  pretended  that  God  had  promised  him  certain  vic- 
tory. After  which,  throwing  a handful  of  dust  towards  the  enemy,  he 
said,  May  the  faces  of  them  be  confounded ! and  then,  exhorting  his  men 
to  behave  valiantly,  he  commanded  them  to  fall  upon  the  Koreish.  They 
charged  them  with  such  bravery,  that  they  soon  put  them  to  flight,  having 
killed  seventy  of  the  principal  of  them  on  the  spot,  and  taken  as  many 
prisoners,  with  the  loss  of  only  fourteen  men.  In  imitation  of  Moses, 
Mohammed  sat  in  a tent,  and  prayed  for  those  that  fought,  for  Gabriel 
would  not  permit  him  to  engage.  The  Prophet  pretends  in  the  Koran, 
that  not  he,  but  God,  by  the  ministry  of  his  angel,  threw  the  gravel 
towards  the  unbelievers ; that  the  Moslem  troops  seemed  to  the  infidels  to 
be  twice  as  numerous  as  themselves,  which  greatly  discouraged  them  ; 
and  that  God  had  sent  down  to  their  assistance,  first  1000,  and  afterwards 
3000  angels,  led  by  Gabriel,  mounted  on  his  horse  Haizum  ; and,  according 
to  the  Koran,  these  celestial  auxiliaries  did  all  the  execution,  though  Mo- 
hammed’s troops  could  not  perceive  them.  The  battle  was  fought  on  a 
Friday,  and  on  the  17th  of  the  month  Ramadan. 

At  the  commencement  of  the  second  year  of  the  Hejira,  Mohammed 
altered  the  Kebla  for  his  disciples,  or  the  part  of  the  world  to  which  the 

Mohammed  ai-  Mohammedans  are  to  turn  their  faces  in  prayer.  At  first, 
ters  the  Kebla.  Mohammed  declared  it  to  be  perfectly  indifferent ; after- 
wards, when  he  fled  to  Medina,  he  directed  his  followers  to  turn  towards 
the  temple  of  Jerusalem,  (probably  to  ingratiate  himself  with  the  Jews,) 
which  continued  to  be  their  Kebla  for  seventeen  or  eighteen  months  ; but, 
either  finding  the  Jews  too  intractable,  or  despairing  otherwise  to  gain  the 
Pagan  Arabs,  who  could  not  forget  their  respect  to  the  temple  of  Mecca, 
he  ordered  that  prayers,  for  the  future,  should  be  towards  the  east ; that 


JOO 


LIFE  OF  MOHAMMED. 


is,  towards  the  Caaba,  or  temple  of  Mecca.  This  change  occasioned 
many  to  fall  from  him,  taking  offence  at  his  inconstancy.  Again,  he 
ordered  that  the  Faithful  should  be  called  to  prayers  with  a loud  voice 
from  the  top  of  the  mosques ; whereas  before,  he  was,  out  of  policy,  in- 
clined to  the  Jewish  horn,  and  had  actually  made  use  of  rattles,  as  Chris- 
tians did.  He  likewise  ordained  the  grand  fast  of  Ramadan,  in  which 
month  the  Koran  came  from  heaven,  and  made  several  regulations  about 
alms,  things  lawful  and  unlawful,  policy,  &c.;  all  which  were  either 
inspired  or  confirmed  by  miracles. 

It  does  not  belong  to  the  plan  of  this  work  to  give  an  account  of  the 
military  expeditions,  by  which,  in  successive  years,  the  prophet  succeeded 
in  establishing  his  religion  in  almost  every  part  of  his  own  country.  One 
or  two  expeditions,  however,  are  too  important  in  the  Prophet’s  history  to 
be  passed  over  without  notice. 

In  the  sixth  year  of  the  Hejira,  with  fourteen  hundred  men,  he  under- 
took a pilgrimage  to  the  holy  temple  of  Mecca.  But  the  inhabitants  of 

Concludes  a ^at  city*  being  jealous  of  his  intentions,  despatched  a mes- 
treaty  with  the  Senger  to  the  Prophet,  while  he  halted  several  days  at 
years.  Hodeibiya,  saying,  that  if  he  entered  the  city,  it  must  be  at 

the  point  of  the  sword.  Upon  this,  the  Prophet  summoned  his  men  to 
attack  the  city;  but,  before  this  could  be  effected,  the  Meccans  sent  an  am- 
bassador to  him  to  confer  upon  terms  of  peace.  Finding  it  to  be  for  their 
mutual  advantage  to  enter  into  a treaty,  one  was  formed,  which  stipulated 
that  the  Prophet  and  his  followers  should  have  free  access  to  the  city  and 
temple,  after  one  year,  whenever  they  pleased,  during  the  space  of  ten 
years,  provided  they  came  unarmed,  as  befitted  pilgrims,  and  remained  not 
more  than  three  days  at  a time. 

During  the  same  year  the  Prophet  led  his  army  against  Chaibar,  a city 
inhabited  by  Arab  Jews,  who  offered  him  a manly  resistance ; he  laid  siege 

Attacks  Chaibar  to  P^ace  and  carried  it  by  storm.  A great  miracle  is 
a city  of  Arab  bere  have  been  performed  by  Ali,  surnamed  “ The 

Jews,  where  he  is  r j 

poisoned.  Lion  0f  God.”  A ponderous  gate,  which  eight  men  after- 

wards tried  in  vain  to  lift  from  the  ground,  was  torn  by  him  from  its  hinges, 
and  used  as  a buckler  during  the  assault ! Mohammed,  on  entering  the 
town,  took  up  his  quarters  at  the  house  of  Hareth,  one  of  the  principal 
inhabitants,  and  here  met  with  a reception  which  eventually  cost  him  his 
life.  Zeinab,  the  daughter  of  Hareth,  while  preparing  a meal  for  the 
conqueror  and  his  attendants,  inserted  a quantity  of  poison  into  a shoulder 
of  mutton  which  was  served  up  at  the  table.  Bashar,  a companion  of 
Mohammed,  had  scarcely  begun  to  eat  of  it,  before  he  was  seized  with 
convulsions,  and  died  upon  the  spot.  Mohammed,  by  spitting  out  the 
greatest  part  of  what  he  had  taken  into  his  mouth,  escaped  immediate 
death,  but  the  effects  of  the  fatal  drug  had  entered  his  system,  and,  resist- 


LIFE  OF  MOHAMMED. 


101 


ing  every  effort  of  medicine  to  expel  or  counteract  it,  in  somewhat  more 
than  three  years  afterward  it  brought  him  to  his  end.  If,  as  the  reporters 
of  Mohammed’s  miracles  affirm,  the  shoulder  of  mutton  informed  the  Pro- 
phet of  its  being  poisoned,  it  is  certain  that  the  intelligence  came  too  late. 
The  seeds  of  death  were  henceforth  effectually  sown  in  his  constitution ; 
and  his  own  decline  ever  after  kept  pace  with  his  growing  power.  When 
Zeinab  was  asked,  how  she  had  dared  to  perpetrate  a deed  of  such  unpa- 
ralleled enormity,  she  is  said  to  have  answered,  “ that  she  was  determined 
to  make  trial  of  his  powers  as  a prophet ; if  he  were  a true  prophet,”  said 
she,  “ he  would  know  that  the  meat  was  poisoned ; if  not,  it  would  be  a 
favour  to  the  world  to  rid  it  of  such  a tyrant.”  It  is  not  agreed  among  the 
Mohammedan  writers  what  was  the  punishment  inflicted  upon  this  second 
Jael,  or  whether  she  suffered  any.  Some  affirm  that  she  was  pardoned  ; 
others,  that  she  was  put  to  death.* 

In  the  seventh  year  of  the  Hejira,  the  year  stipulated  in  the  before- 
mentioned  treaty  being  elapsed,  Mohammed  and  his  followers  made  the 
Al-Kadha , or  visit  of  consummation  or  accomplishment , and  pilgrimage 
of  Mecca.  At  the  distance  of  six  miles  from  that  town,  they  all  took  an 
oath  to  perform  religiously  all  the  ceremonies  and  rites  prescribed  in  that 
visit.  Being  come  nearer,  they  left  their  arms  and  baggage,  and  entered 
the  holy  city  in  triumph,  devoutly  kissed  and  embraced  the  black  stone 
of  the  Caaba,  and  went  seven  times  round  the  temple.  They  performed 
the  first  three  rounds  by  running,  jumping,  and  shaking  their  shoulders, 
to  show  their  vigour  after  the  fatigue  of  the  journey ; the  other  four,  by 
walking  gravely,  not  to  over-tire  themselves  ; and  this  custom  is  kept  up 
to  this  day.  Then  prayer  was  proclaimed,  and  the  Prophet,  mounted  on  a 
camel,  ran  seven  times  between  two  hills,  on  which  were  to  be  seen,  at 
that  time,  twro  idols  of  the  Koreish.  The  Mussulmans  were  shocked  at  it ; 
but  their  scruples  were  quieted  by  a passage  of  the  Koran  sent  from 
heaven,  in  which  God  declared  that  those  two  hills  were  a memorial  of 
him,  and  that  the  pilgrims  who  should  visit  them  ought  not  to  be  looked 
upon  as  guilty  of  any  sin.  This  same  custom  is  still  in  use  among  the 
Arabians,  who  pretend  that  it  is  as  ancient  as  their  patriarch  Ishmael,  and 
look  upon  it  as  part  of  the  religious  worship  practised  by  Abraham.  The 
whole  concluded  with  a sacrifice  of  seventy  camels,  and  the  Mussulmans 
shaved  themselves. 

The  following  year,  Mohammed,  accusing  the  Meccans  of  a violation  of 
the  treaty,  summoned  an  army  of  ten  thousand  men,  with  a design  to 
make  himself  master  of  the  city.  As  he  advanced  towards  it,  he  found  all 
in  consternation,  increased  his  army  with  those  who  daily  flocked  to  him  ; 
and  by  force,  threats,  or  persuasion,  he  brought  over  to  his  party  many 


Bush’s  Life  of  Mohammed. 


102 


LIFE  OF  MOHAMMED. 


proselytes  of  note,  who  were  likely  to  procure  the  conversion  of  others. 
Then  he  attacked  the  Koreish,  not  like  an  apostle,  but  as  a conqueror,  and 
gave  the  signal,  saying,  “This  is  a day  of  slaughter,  in  which,  if  requisite, 
the  most  sacred  place  of  refuge  may  be  violated.”  His  orders  were 
obeyed ; they  entered  Mecca  sword  in  hand,  and  killed  all  the  Koreishites 
they  could  find  ; but  Mohammed  pretended  this  barbarous  execution  was 
made  against  his  intentions. 

The  apostle  made  his  public  entry  next  morning  at  sunrise,  repeating 
aloud,  with  an  affected  humility,  the  chapter  of  the  Koran  called  Victory , 
which  came  down  from  heaven  at  Hodaiba  ; he  went  directly  to  the  Caaba, 
and,  'w  ithout  alighting  from  his  camel,  devoutly  performed  the  seven  rounds, 
and  touched  the  black  stone  with  his  staff ; then  he  dismounted,  went  in, 
and  pulled  down  all  the  statues,  among  others  that  of  Ibrahim  or  Abraham, 
in  the  hands  of  which  were  the  arrows  or  rods  used  by  Arabian  idolaters 
in  their  divinations  by  casting  lots.  On  entering,  he  often  repeated  the 
words  God  is  great , &c. ; and  turning  to  every  side  of  the  temple,  he 
said  prayers  with  various  inclinations  of  the  body,  and  fixed  the  Kebla; 
the  360  idols  which  were  round  the  Caaba,  and  that  which  was  on  the  top, 
underwent,  according  to  Arabian  writers,  the  same  fate  in  a wonderful 
manner ; Mohammed  only  touched  them  with  his  cane,  saying,  Truth  is 
come , let  falsehood  disappear , lying  is  mere  vanity  and  down  they  fell. 
He  then  went  in  and  preached  in  a pulpit,  made  for  that  purpose,  which 
the  Khalifs,  who  succeeded  him,  used  likewise.  The  seven  rounds  were 
now  repeated ; after  which  he  went  to  the  well  of  Zem-Zem , made  a stop 
at  Ibrahim’s  footstep,  drank  large  draughts  of  the  sacred  water,  and  washed 
himself : the  Mussulmans  then  followed  his  example.  This  well  had  been 
long  reputed  to  have  the  virtues  of  restoring  health,  of  strengthening  the 
memory,  and  of  blotting  out  sin. 

Mohammed  now  made  a speech  to  the  inhabitants  of  Mecca  on  the 
favour  which  God  bestowed  upon  them,  by  his  means,  in  freeing  them 
from  idolatry ; he  also  let  them  know  that  they  were  become  his  slaves ; 
but  he  restored  to  them  that  liberty  which  by  the  right  of  conquest  they 
had  lost. 

Many  wonders  and  heavenly  oracles  are  said  to  have  accompanied  this 
ceremony ; the  apostle  disposed  of  the  several  offices  of  the  temple,  re- 
newed the  oath  to  the  believers,  and  they  mutually  took  an  oath  to  bind 
themselves  to  him. 

In  the  tenth  year  of  the  Hejira,  Mohammed  made  his  famous  pilgrimage 
to  Mecca,  called  the  pilgrimage  of  Valediction.  He  was  attended  on 

Pilgrimage  of  ^is  occasion  by  90,000  men,  some  say,  114,000,  or,  as 
valediction.  others  will  have  it,  a still  greater  number.  Nor  is  this  to 
be  wondered  at,  when  it  is  considered  that  the  people  came  in  vast 
crowds  from  all  parts  of  Arabia,  of  which  he  was  now  absolute  master 


LIFE  OF  MOHAMMED. 


103 


to  accompany  him  in  this  peregrination.  He  took  all  his  wives,  enclosed 
in  their  pavilions  on  the  backs  of  camels,  with  him ; together  with  an 
infinite  number  of  camels,  intended  for  victims,  which  were  crowned  with 
garlands  and  ribands. 

It  is  well  known,  that  the  pilgrimage  to  Mecca  is  looked  upon  by  the 
Mussulmans  to  be  of  such  importance,  that  whoever  is  able  to  undertake 
it,  and  does  not  perform  it  once,  at  least,  in  his  lifetime,  is  reputed  an  infi- 
del. This  custom  was  complied  with  long  before  Mohammed : and  the 
Arabians  say  it  is  as  ancient  as  the  patriarchal  age.  Mohammed  had 
visited  the  Caaba  twice  before,  as  we  have  related,  but  in  this  year  he 
vowed  and  performed  it  in  a most  magnificent  manner.  During  the  journey, 
he  often  said  prayers  with  the  usual  reverences.  He  entered  the  holy  city 
at  the  same  place  as  when  he  took  it,  and  the  religious  ceremonies  were 
the  same,  in  respect  to  going  seven  times  round  the  Caaba  and  kissing  the 
black  stone  twice.  From  a neighbouring  hill  he  now  pronounced  this 
form  of  the  profession  of  the  unity  of  God:  God  is  great;  there  is  no 
God  but  he  only  ; he  has  no  companion  ; the  power  of  governing  belongs 
to  him  ; praise  be  given  to  him  alone  ; he  is  powerful  above  all ; he  only 
is  strong.  The  sun  being  nearly  setting,  he  instructed  the  people,  and 
taught  them  the  rites  to  be  observed  in  the  pilgrimage,  and  stood  till  the 
close  of  the  day.  He  then  said  vespers,  or  evening  prayers, — lay  on  the 
ground,  slept  till  the  break  of  day,  and  said  morning  prayers  a few 
minutes  before  the  rising  of  the  sun.  He  now  ran  through  the  valley  of 
Mohasser  to  that  of  Mina,  in  which  are  pebble  stones ; he  took  up  seven 
of  them,  and  threw  them  one  by  one  against  Satan,  repeating  each  time 
the  said  form  of  unity.  At  the  place  of  sacrifice  he  made  a discourse,  to 
let  the  people  know  the  ceremonies  of  it.  He  then  killed  with  his  own 
hands  and  offered  sixty-three  camels ; that  is,  as  many  as  he  was  years 
old.  Ali  killed  thirty-seven  to  make  up  the  hundred.  Then  these 
words,  which  are  the  ratification  of  the  Koran,  were  heard  from  heaven  : — 
Wo  be  this  day  to  those  who  have  denied  your  religion.  I have  this  day 
brought  it  to  its  perfection , and  have  fulfilled  my  grace  upon  you.  It  is 
my  good-will  and  pleasure , that  Islamism  be  henceforth  your  religion . 
The  Mussulman  doctors  say,  that  the  word  religion  comprehends  ali  the 
decisions,  statutes,  and  precepts  of  the  law ; and  that,  since  that  time,  no 
positive  nor  negative  command  has  come  down  from  heaven.  This  being 
completed,  Mohammed  shaved  his  head,  the  right  side  first,  then  the  left, 
threw  away  the  hair,  of  which,  Khaled,  one  of  his  officers,  tied  part  to  his 
turban,  and  was  powerfully  helped  by  this  precious  relic,  in  all  the  battles 
in  which  he  was  afterwards  engaged.  The  whole  concluded  with  a holy 
repast,  in  which  they  ate  what  remained  of  the  sacrificed  camels ; the  pro- 
phet »then  said  a prayer,  drank  some  Zem-Zem  water,  and  once  more 
made  the  seven  rounds.  Within  a mile  of  Mecca  is  Mount  Araa,  a place 


104 


LIFE  OF  MOHAMMED. 


much  respected  by  the  Mussulmans,  because,  according  to  their  tradition, 
Adam  and  Eve,  after  their  sin,  were  condemned  to  a separation  for  one 
hundred  and  twenty  years,  which  having  expired,  they  met  by  God’s 
appointment  on  the  top  of  this  hill,  and  complied  with  the  so  long  inter- 
rupted conjugal  duty.  In  memory  of  which,  the  place  is  dedicated  to 
penance  and  retirement ; of  both  which  duties  Mohammed  acquitted  him-  & 
self,  prayed  for  his  own  sins,  and  for  those  of  his  followers,  and  recom- 
mended the  same  acts  of  devotion  in  the  Koran. 

We  are  now  come  to  the  last  period  of  Mohammed’s  life:  the  last  em- 
bassy he  received  was  from  the  Arabians  of  Yemen,  in  the  month  of 
Moharram,  the  eleventh  year  of  the  Hejira ; and  the  last  expedition  which 
he  ordered  was  in  the  following  month  of  Safar.  Two  days  after,  he  fell 
into  a sickness,  accompanied  by  a most  violent  pain  in  the  head ; these 
were  occasioned  by  the  poison  which  he  had  taken,  three  years  before,  at 
Chaibar ; and  which  poison,  at  certain  intervals,  had  greatly  disordered 
him,  ever  since  the  reduction  of  that  place.  Having  now  called  his  wives 
together,  he  entertained  them,  chiefly  the  most  beloved  of  them,  and  his 
daughter  Fatima,  with  such  discourses  as  showed  his  fanatical  enthu- 
siasm, or  which  were  the  result  of  the  senseless  fancies  of  a brain  distem- 
pered by  the  violence  of  the  fever.  But  to  be  able  to  speak  more  sensibly 
to  his  followers,  he  ordered  seven  large  skins,  or  measures,  full  of  cold 
water,  to  be  thrown  upon  him,  in  order  to  recall  his  wandering  spirits. 
Then,  being  carried  to  the  mosque  and  set  in  the  pulpit,  he  recited  aloud 
the  before-mentioned  form  of  unity ; begged  God’s  pardon  ; proffered  to 
make  a public  reparation  for  all  the  injuries  he  might  have  done  to  any- 
body ; and  actually  paid  to  a particular  person  the  principal  and  interest 
of  a small  sum  of  money  which  he  pretended  was  due  to  him ; saying,  at 
the  same  time,  It  is  much  more  easy  to  bear  shame  in  this  world  than  in- 
the  next.  He  then  said  the  prayers  for  noon  ; and  likewise  prayed  for  the 
dead,  according  to  the  agreement  and  communion  which  subsist  between 
the  living  and  the  dead.  These  and  other  devout  actions  he  performed  as 
long  as  he  had  any  strength  left. 

We  shall  only  mention  the  Mohammedan  fables  concerning  Gabriel’s 
being  often  sent  by  God  to  inquire  how  the  Prophet  did  ; his  introduction  of 
Azrael,  the  angel  of  death,  to  the  apostle  just  before  his  dissolution,  having 
first  obtained  his  leave ; and  the  pious  discourses  of  all  three.  Gabriel 
assured  him  he  could  not  take  his  life  without  his  express  permission  : nay, 
he  gave  him,  as  they  tell  us,  his  option  of  life  or  death  ; which  the  Moslem 
doctors  look  upon  as  one  of  the  most  singular  and  illustrious  prerogatives 
of  the  Prophet.  Whereupon  Mohammed,  continue  these  authors,  having 
chosen  death,  and  desired  the  aforesaid  angel  Azrael  to  execute  his  office, 
he  was  immediately  thrown  into  agonies,  that  terminated  with  his*  life. 

Thus  Mohammed  died  at  noon,  on  a Monday,  the  twelfth  of  the  month  called 


LIFE  OF  MOHAMMED. 


105 


Rabbi  the  First,  in  the  eleventh  year  of  the  Hejira;  being  about  sixty-three 
years  old.  Historians  take  notice  that  he  was  born  on  a Monday  ; began 
his  apostolical  functions  on  a Monday ; fled  from  Mecca  on  a Monday  ; 
made  his  entry  into  Medina  on  a Monday ; took  Mecca  on  a Monday  ; 
and  at  last  died  on  a Monday.  His  death  was  thought  so  extraordinary 
that  it  was  called  an  assumption.  Some  said,  He  is  not  dead , he  is 
only  taken  up  into  heaven,  like  Jesus  in  an  ecstasy.  Others  said,  He  is 
gone  to  his  Lord,  as  Moses,  who  left  his  people  for  forty  days  and  came 
again.  Their  disputes  ran  high  respecting  his  death  ; but  Abu-Beker, 
who  succeeded  him,  put  an  end  to  those  quarrels  by  giving  a final  sentence, 
that  Mohammed  was  dead,  like  all  other  apostles  and  prophets  wTho  had  gone 
before  him.  This  decision  being  unanimously  received,  his  body  was 
washed  and  perfumed,  especially  those  parts  which  touched  the  ground  at 
the  adoration  paid  to  God,  viz.  the  feet,  the  hands,  the  knees,  and  the  fore- 
head. The  ablution  called  Wodhu  was  also  performed  on  the  face,  the 
arms,  the  palms  of  the  hands,  and  soles  of  the  feet.  Lastly,  the  whole 
body  was  embalmed  by  Ali,  whom  Mohammed  had  ordered  to  do  it ; and 
those  who  helped  him  were  hoodwinked,  because,  the  Prophet  had  foretold 
that  blindness  would  be  the  fate  of  any  other  person  who  should  see  him 
naked.  Strange  wonders  and  sweet  odours  accompanied  this  ceremony;  at 
least  so  say  the  Mussulman  writers.  Ali  dipped  some  cloths  in  the  water 
with  which  he  had  been  washed ; they  imbibed  the  virtues  of  it,  and  Ali, 
who  kept  them  and  wore  them,  became  a partaker  of  those  virtues. 

Prayers  were  now  said  for  him  and  his  family  by  all  the  faithful  in  order. 
Gagnier  asserts,  that  his  body  was  not  hung  up  in  an  iron  chest,  as  is 
generally  reported. 

In  relation  to  the  place  where  the  Prophet’s  remains  were  to  be  depo- 
sited, there  happened  some  disputes  among  his  followers.  The  Mohajerins 
insisted  upon  his  being  buried  at  Mecca,  the  place  of  his  nativity  ; and  the 
Ansars,  at  Medina,  the  place  of  his  residence  during  the  last  ten  years  of 
his  life.  Others  were  for  transporting  him  to  Jerusalem,  and  erecting  a 
monument  for  him  there  among  the  sepulchres  of  the  prophets.  But  his 
successor,  Abu-Beker,  decided  the  whole  affair  at  once,  by  declaring  that  a 
prophet  ought  to  be  interred  in  the  place  where  he  died  ; and  that  he  had 
heard  Mohammed,  in  his  lifetime,  own  himself  to  be  of  this  opinion. 
Whereupon  the  body  was  buried  in  a grave  dug  under  the  bed  on  which 
he  died,  in  the  apartment  of  Ayesha,  his  best-beloved  wife,  at  Medina, 
where  it  remains  to  this  day,  in  a magnificent  building,  covered  with  a 
cupola,  and  adjoining  to  the  east  side  of  the  great  temple,  which  is  built  in 
the  midst  of  the  city. 

The  sorrow  and  doleful  complaints  of  the  Mussulmans  on  this  occasion 
were  no  doubt  very  great ; but  we  shall  omit  the  enthusiastic  description 
of  them  given  by  Arabian  historians,  to  give  the  true  character  of  thi3 


106 


LIFE  OF  MOHAMMED. 


prophet.  As  to  his  person  and  outward  appearance,  he  was  of  a middle 
stature,  neither  endowed  with  extraordinary  beauty,  nor  in  any  way  de- 
formed. The  Arabians,  indeed,  assert  that  the  prophetic  light,  which 
descended  lineally  from  Adam  to  him,  made  his  face  as  bright  as  the  sun. 
Nor  must  we  omit  what  they  say  of  his  spittle,  viz.  that  it  was  so  sweet 
and  of  so  good  a taste,  that  children  might  have  been  fed  with  it.  A wen 
which  he  had  between  his  shoulders,  and  which  disappeared  at  his  death, 
was,  they  say,  the  seal  of  prophecy  ; to  which  they  add,  that  flies  and 
other  insects  were  never  troublesome  to  him,  and  that,  consequently,  his 
skin  was  always  soft  and  shining. 

Those  authors  are  likewise  as  extravagant  in  their  description  of  his 
mind.  We  may  easily  believe,  however,  that  he  was  far  more  ingenious 
than  others  of  his  countrymen,  upon  whom  he  prevailed  by  his  subtle 
devices,  natural  eloquence,  and  remarkable  affability:  the  latter  quality 
was,  however,  sometimes  assumed,  not  without  a mixture  of  severity.  He 
affected  likewise  to  be  thought  a great  lover  of  justice  and  truth.  He  was 
so  liberal  to  the  poor  as  to  be  called  their  father,  never  refused  to  give  alms 
to  them,  and  maintained  constantly  forty  at  his  own  charge.  It  is  said, 
too,  that  though  he  was  master  of  an  immense  estate,  yet  he  often  had 
nothing  left  but  what  was  absolutely  necessary  for  the  support  of  his  family. 
He  was  very  sparing  in  his  diet,  and  ate  only  some  dates  and  drank  no- 
thing but  water  for  several  months  of  the  year.  The  Arabians  likewise 
say  of  him,  that  he  took  his  meals  standing,  or  in  an  uneasy  situation,  with 
his  servant;  made  his  own  shoes,  his  clothes  ; swTept  the  house,  and  even 
prepared  the  victuals  for  his  men  ! So  far  the  austerity  of  his  life  seemed 
to  imitate  the  severity  of  the  anchorites  and  solitaries  of  Egypt  and  the 
neighbourhood  of  Arabia.  This  mortification  was  no  doubt  practised  in 
order  to  dazzle  the  common  people,  and  inspire  them  with  the  highest 
opinion  of,  and  veneration  for,  his  sanctity. 

But  with  all  these  hardships,  he  indulged  himself  in  a seraglio  of  twenty- 
one,  and  even  twenty-five  wives  : women,  it  seems,  to  use  his  own  expres- 
sion, rejoiced  his  sight  and  raised  his  fervour  at  his  prayers.  Five  of  his 
wives  died  before  him  ; from  six  he  was  divorced,  and  ten  remained  in  a 
state  of  widowhood  after  the  Prophet’s  death. 

Mohammed  had  four  sons  and  four  daughters  by  his  first  wife,  and  none 
by  any  of  his  other  wives  or  concubines,  except  Mary  the  Copt.  All  his 
sons  died  in  their  infancy.  Such  was  the  life,  such  the  death,  and  such 
the  character  of  Mohammed.  That  the  desire  of  satisfying  his  sensuality 
was  one  of  the  principal  motives  of  his  undertaking,  seems  indisputably 
clear,  from  the  great  number  of  wives  and  concubines  he  maintained,  as 
well  as  from  the  wicked  and  unjustifiable  methods  he  was  obliged  to  make 
use  of,  in  order  to  obtain  possession  of  some  of  them. 

Before  the  death  of  Mohammed,  he  had  become  master  of  all  Arabia ; 


RELIGIOUS  TENETS,  ETC. 


107 


had  extended  his  conquest  to  the  borders  of  the  Greek  and  Persian  era 

, J pires  ; had  rendered  his  name  formidable  to  those  once 

Mohammedan  1 

conquests.  mighty  kingdoms  ; had  tried  his  arms  against  the  disci- 

plined troops  of  the  former,  and  defeated  them  in  a desperate  encounter  at 
Muta.  His  throne  was  now  firmly  established  ; and  an  impulse  given  to 
the  Arabian  nations,  which  induced  them  to  invade,  and  enabled  them  to 
conquer,  a large  portion  of  the  globe.  India,  Persia,  the  Greek  empire, 
the  whole  of  Asia  Minor,  Egypt,  Barbary,  and  Spain,  were  eventually 
reduced  by  their  victorious  arms.  Mohammed  himself  did  not  indeed  live 
to  see  such  mighty  conquests  achieved,  but  he  commenced  the  train  whicl 
resulted  in  this  wide-spread  dominion  ; and  before  his  death,  had  esta- 
blished over  the  whole  of  Arabia,  and  some  parts  of  Asia,  the  religion 
which  he  had  devised. 


CHAPTER  II. 

RELIGIOUS  TENETS,  CEREMONIES,  AND  CUSTOMS  OF  THE  MOHAM- 
MEDANS. 

All  Mussulmans  look  upon  the  pilgrimage  to  the  tomb  of  Mohammed 
as  one  of  the  chief  duties  of  their  religion.  The  Arabian  doctors  say  that 
Pilgrimage  to  the  Mohammed  enjoined  it,  and  it  is  well  known  that  supersti- 
med.  tion  lays  a great  stress  on  such  ceremonies.  Whoever  un- 

dertakes to  perform  it  must  often,  even  upon  the  road,  turn  himself  towards 
Medina  to  pray ; as  soon  as  he  sees  the  tops  of  the  trees  about  the  town, 
he  ought  to  renew  his  devotion,  and  repeat  without  intermission  the  ap- 
pointed form  of  prayers,  to  beg  of  God  that  this  visit  to  the  holy  sanctuary 
of  the  prophet  may  be  acceptable,  and  may  deliver  him  from  hell.  Before 
he  enters  the  city,  he  is  enjoined  to  wash  himself,  to  use  perfumes,  put  on 
his  best  apparel,  and  to  give  alms.  Having  entered,  he  says  a prayer,  and 
another  when  he  comes  into  the  mosque : this  latter  is  for  Mohammed  and 
his  family.  The  pilgrim  then  goes  towards  the  tomb,  stays  some  time  at 
the  place  where  the  Prophet  prayed,  and  also  at  some  other  places,  accord- 
ingly as  his  devotion  suggests  to  him.  Being  at  last  arrived  near  the  holy 
place,  he  first  prostrates  himself  on  the  ground,  pays  his  adoration  to  God, 
gives  him  thanks  for  having  conducted  him  safely  thither  ; then  standing 
up,  with  his  face  turned  towards  Mecca,  he  prays  for  the  Prophet  and  his 
two  successors,  Abu-Beker  and  Omar : he  does  not,  while  praying,  even 
lean  against  the  wall  which  encloses  the  monument,  as  that  would  be  con- 
sidered indecent  and  a profanation.  Gagnier  says,  that  “ the  pilgrim  looks 
on  the  ground,  and  there  fixing  his  eyes,  salutes  the  Prophet,  with  the 


108 


RELIGIOUS  TENETS,  ETC. 


utmost  veneration  and  respect ; at  the  same  time  withdrawing  his  thoughts 
and  affections  from  all  worldly  concerns,  as  becomes  one  who  is  in  the 
presence  of  God  and  his  apostle,”  &c.  On  the  Friday  following,  he  goes 
to  a burying-ground,  called  Al-Baki , where  several  of  the  companions  of 
Mohammed  lie  interred,  and  visits  the  tombs  of  the  chief  ladies  and  others 
of  his  family,  servants, and  successors;  as  well  as  of  Fatima  his  daughter, 
Ibrahim  his  son,  and  the  Mussulman  martyrs,  &c.  Then  he  washes  him- 
self in  and  drinks  some  of  the  water  of  the  well  called  Aris , into  which 
the  Prophet  had  spitten ; and  performs  several  prostrations  at  other 
mosques,  oratories,  and  wells  in  Medina,  &c.  Mohammed  himself  said, 
that  one  prayer  in  his  own  mosque  is  better  than  a thousand  anywhere 
else ; and  that  he  would  intercede  for  all  those  who  die  at  Medina. 

The  Caaba  is  a stone  edifice  in  the  temple  of  Mecca,  which  has  been 
revered  with  superior  sanctity  by  the  Arabians  from  the  remotest  antiquity, 
The  Caaba  or  and  to  which  every  Mohammedan  is  required  by  the  Koran 
Temple  of  Mecca.  to  direct  himself  in  prayer. 

Among  the  variety  of  fabulous  traditions  which  have  been  propagated 
by  the  followers  of  Mohammed  concerning  the  origin  of  this  building,  we 
find  it  asserted,  that  its  existence  is  coeval  with  our  first  parents,  and  that 
it  was  built  by  Adam,  after  his  expulsion  from  Paradise,  from  a represen- 
tation of  the  celestial  temple,  which  the  Almighty  let  down  from  heaven 
in  curtains  of  light,  and  placed  in  Mecca,  perpendicular  under  the  original. 
To  this  the  patriarch  was  commanded  to  turn  his  face  when  he  prayed, 
and  to  compass  it  by  way  of  devotion,  as  the  angels  did  the  heavenly  one. 
After  the  destruction  of  this  temple  by  the  Deluge,  it  was  rebuilt  by  Abra- 
ham and  his  son  Ishmael  on  the  same  spot,  and  after  the  same  model, 
according  to  directions  which  they  received  by  revelation ; and  since  that 
time,  it  has  continued  to  be  the  object  of  veneration  to  Ishmael’s  descend- 
ants. Whatever  discredit  we  may  give  to  these  and  other  ravings  of  the 
Moslem  impostor  concerning  the  Caaba,  its  high  antiquity  cannot  be  dis- 
puted ; and  the  most  probable  account  is,  that  it  was  built  and  used  for 
religious  purposes  by  some  of  the  early  patriarchs,  and  after  the  intro- 
duction of  idols,  it  came  to  be  appropriated  to  the  reception  of  the  Pagan 
divinities.  Diodorus  Siculus,  in  his  description  of  the  coast  of  the  Red 
Sea,,  mentions  this  temple  as  being,  in  his  time,  held  in  great  veneration 
by  all  the  Arabians ; and  Pococke  informs  us,  that  the  linen  or  silken  veil 
with  which  it  is  covered  was  first  offered  by  a pious  king  of  the  Hamyar- 
ites,  seven  hundred  years  before  the  time  of  Mohammed.  It  had  been 
frequently  repaired,  and  was  rebuilt  a few  years  after  the  birth  of  this  pro- 
phet by  the  tribe  of  Koreish,  who  had  acquired  the  possession  of  it  either 
by  fraud  or  violence  from  the  Khozaites.  The  Caaba  then  contained  three 
hundred  and  sixty  images  of  men,  lions,  eagles,  &c.,  the  objects  of  idola- 
trous worship,  which  were  all  destroyed  by  Mohammed  after  the  taking 


OF  THE  MOHAMMEDANS. 


109 


of  Mecca,  when  it  was  purified  and  adorned,  and  consecrated  to  the  service 
of  Islam.  It  received  several  reparations  after  his  death,  and  was  rebuilt 
by  one  of  his  successors,  with  some  alterations,  in  the  form  in  which  it 
now  stands. 

As  no  European  is  permitted  to  visit  Mecca,  the  only  knowledge  we 
have  of  the  present  appearance  of  the  Caaba  is  derived  from  the  descrip- 
tion and  draughts  of  the  Mohammedans,  who  indeed  speak  of  it  in  terms 
of  high  admiration.  It  would  appear,  however,  even  from  their  designs, 
that  it  is  an  awkward  and  shapeless  building.  It  consists  of  a sort  of 
square  tower,  24  cubits  by  23,  and  27  high,  covered  on  the  top  with  rich 
blrck  damask,  bordered  with  an  embroidery  of  gold,  which  was  formerly 
renewed  every  year  by  the  Mohammedan  Caliphs,  afterwards  by  the  Sul- 
tans of  Egypt,  and  which  is  now  annually  provided  by  the  Ottoman 
Porte.  The  floor  is  raised  six  feet  from  the  ground  ; and  a door  and 
window  admit  the  light.  Its  double  roof  is  supported  by  three  octagonal 
pillars  of  aloes  wood,  between  which  are  suspended  several  silver  lamps ; 
and  the  gutters  on  the  top  are  made  of  pure  gold.  At  a small  distance 
from  this  tower,  on  the  east  side,  is  the  station  of  Abraham,  where  is  a 
stone  upon  which  the  patriarch  is  supposed  to  have  stood  when  he  built 
the  Caaba,  and  which,  they  pretend,  still  bears  the  traces  of  his  footsteps. 
It  is  enclosed  in  an  iron  chest ; and  here  the  sect  of  A1  Shafei  meet  for 
religious  purposes.  On  the  north  of  the  Caaba  is  the  white  stone , within 
a semicircular  enclosure,  50  cubits  long,  which  is  said  to  be  the  sepulchre 
of  Ishmael,  and  which  receives  the  rain-water  that  falls  from  the  Caaba  by 
a golden  spout.  This  stone  is  of  considerable  antiquity,  and  wTas  even 
held  in  great  veneration  by  the  Pagan  Arabs.  Towards  the  south-east  is 
the  well  Zem-Zem,  remarkable  for  the  excellence  and  medicinal  quality 
of  its  waters,  as  well  as  its  miraculous  origin.  It  is  affirmed  to  be  the 
same  spring  which,  miraculously  bursting  out  of  the  ground,  supplied 
Ishmael  and  his  mother  Hagar  when  overcome  with  thirst  in  the  wilder- 
ness of  Beersheba ; and  is  celebrated  by  the  Mohammedans  not  only  for 
curing  many  bodily  diseases,  but  also,  if  taken  copiously,  for  healing  all 
spiritual  disorders,  and  procuring  an  absolute  remission  of  sins.  The 
well  is  protected  by  a dome  or  cupola ; and  its  water  is  drunk  with  much 
devotion  by  the  pilgrims,  and  conveyed  in  bottles  to  the  most  distant  quar- 
ters of  the  Mohammedan  dominions.  But  the  most  singular  relic,  regarded 
with  extreme  veneration,  is  the  famous  black  stone,  which  the  Mohamme- 
dans pretend  was  one  of  the  precious  stones  of  Paradise,  brought  down 
from  heaven  by  the  angel  Gabriel.  According  to  the  received  tradition, 
derived  from  Mohammed  himself,  it  was  originally  of  such  a bright  white 
colour  as  to  dazzle  the  eyes  at  the  distance  of  four  days’  journey  ; but  that 
it  wept  so  long  and  so  abundantly  for  the  sins  of  mankind,  that  it  became  at 
length  opaque,  and  at  last  absolutely  black.  When  the  Carmathians  took 
8 


110 


RELIGIOUS  TENETS,  ETC. 


Mecca,  they  pillaged  the  Caaba,  and  carried  off  the  black  stone  in  triumph 
to  their  capital.  The  Meccans  made  every  effort  to  recover  it,  both  by 
entreaties  and  the  offer  of  5000  pieces  of  gold,  but  without  effect.  The 
Carmathians,  however,  after  having  kept  it  twenty-two  years,  sent  it  back 
of  their  own  accord.  It  is  now  set  in  silver,  and  fixed  in  the  south-east 
corner  of  the  Caaba,  looking  towards  Basra,  about  three  feet  and  a half 
from  the  ground.  It  is  called  by  the  Mohammedans  “the  right  hand  of 
God,”  and  is  kissed  by  the  pilgrims  with  great  devotion. 

The  Caaba  is  almost  surrounded  with  a circular  enclosure  of  pillars, 
connected  at  the  top  by  bars  of  silver,  and  towards  the  bottom  by  a low 
balustrade.  Without  this  enclosure,  on  the  south,  north,  and  west,  are 
three  oratories,  where  three  of  the  Mohammedan  sects  assemble  to  perform 
their  devotion.  The  whole  is  enclosed  at  a,  considerable  distance  by  a 
square  colonnade,  or  great  piazza,  covered  with  small  cupolas,  and  consist- 
ing of  448  pillars,  from  which  hang  numerous  lamps,  and  38  gates  ; and 
from  each  corner  rises  a minaret  or  steeple,  adorned  with  a gilded  spire 
and  crescent.  This  enclosure  was  built  by  the  Caliph  Omar,  to  prevent 
the  court  of  the  Caaba  from  being  encroached  upon  by  private  buildings. 
It  was  at  first  merely  a low  wall,  but  has  since  been  raised  by  the  liberal- 
ity of  succeeding  princes  to  its  present  magnificent  state.  The  whole 
structure  of  the  Caaba  is  in  a peculiar  manner  styled  A1  Masjad  A1  Haram, 
“ the  sacred  or  inviolable  place  which  appellation,  however,  is  sometimes 
extended  to  the  whole  territory  of  Mecca. 

According  to  the  command  of  Mohammed,  every  Mussulman  must, 
once  in  his  life,  visit  the  Caaba,  and  perform  the  customary  acts  of  devo- 
tion in  the  sacred  places.  But  could  the  Prophet  have  foreseen  to  what 
distant  regions  his  religion  was  to  be  introduced  by  the  arms  of  his  fol- 
lowers, he  would  soon  have  perceived  the  absurdity  of  such  an  injunction. 
Few,  in  comparison  with  the  immense  numbers  who  have  embraced  the 
doctrines  of  Islam,  can  be  supposed  able  to  discharge  this  duty  ; and  we  pre- 
sume, that  it  is  only  such  as  are  more  than  ordinarily  devout  that  are  ever 
induced  to  visit  the  Caaba  from  religious  motives.  Many  pilgrims,  how- 
ever, resort  to  the  city  of  Mecca  ; but  commercial  ideas  mingle  with  those 
of  devotion,  and  the  arcades  of  the  temple  are  often  filled  with  the  richest 
merchandise  from  every  quarter  of  the  world.  This  duty  may  be  dis- 
charged by  proxy  ; but  the  pilgrim,  in  such  a character,  can  act  only  for 
one  person  at  a time  ; and,  to  prevent  all  imposture,  he  must  carry  back 
with  him  a certificate  from  the  Iman  of  Mecca,  of  his  having  actually 
performed  all  the  devotional  exercises  or  ceremonies  appointed  by  the  law, 
in  the  name  of  his  principal.* 

In  connection  with  the  foregoing  account  of  the  temple  of  Mecca,  we 


New  Edinburgh  Encyclop.,  art.  Caaba. 


OF  THE  MOHAMMEDANS. 


11? 


shall  here  give  an  account  of  the  pilgrimage  to  Mecca,  which,  as  stated 
. above,  Mohammed  enjoined  upon  all  his  faithful  followers 

Mecca.  to  perform,  at  least,  once  in  his  life.  As  soon  as  the  devo- 

tees arrive  at  the  consecrated  district  of  Mecca,  they  perform  a general 
ablution  with  water  and  sand ; repeat  a prayer,  after  stripping  off  their 
garments ; and  put  on  the  sacred  habit  of  colourless  woollen  cloth,  with 
sandals,  which  only  defend  the  soles  of  their  feet.  They  are  now  de- 
voted to  spiritual  meditation,  and  must  not  even  remove  any  vermin  from 
their  bodies.  After  reaching  the  city  of  Mecca,  they  encircle  the  Caaba 
seven  times,  like  their  pagan  predecessors  ; repeat  certain  prayers  ; drink 
copiously  of  the  well  Zem-Zem ; and  kiss,  with  all  their  ardour,  the 
sacred  black  stone.  On  the  first  and  second  of  the  three  days,  (the  period 
for  which  the  Caaba  is  open  every  six  weeks,)  the  men  and  women  offer 
their  devotions  alternately ; and  on  the  last  day,  the  Sheriff  of  Mecca,  the 
chiefs  of  the  tribes,  and  the  illustrious  strangers  present  in  the  city,  pro- 
ceed to  wash  and  sweep  the  temple.  The  foul  water  is  caught  and  drunk 
by  the  multitude ; the  besoms  of  palm-leaves  are  treasured  up  as  precious 
relics ; and  the  black  cloth  which  surrounds  the  door  and  bottom  of  the 
building  is  cut  off  and  divided  among  the  pilgrims.  The  next  part  of  the 
duty  is  to  visit  the  mountain  of  Arafal,  for  the  offering  up  of  various 
prayers  at  certain  times  and  places ; and  thence  to  Mina,  where  every 
individual  must  cast  a few  small  stones  (always  an  uneven  number)  at  the 
devil’s  house  there,  to  show  their  detestation  of  the  owner.  A sacrifice  is 
finally  made  of  a goat,  camel,  or  cpw,  in  commemoration  of  Abraham’s 
willingness  to  offer  up  his  son ; and  after  spending  three  days  in  this  val- 
ley, the  pilgrims  return  to  Mecca,  previous  to  their  departure  to  their 
respective  countries.  As  they  are  all  allowed  to  trade  on  this  pilgrimage, 
the  holy  city  is  crowded  on  these  occasions  with  such  merchandise  of 
every  country  as  is  most  easy  of  carriage  and  best  adapted  for  sale  ; and 
int. former  times,  the  fair  of  Mecca  was  accounted  the  greatest  on  the  face 
of  the  faith. 

The  wierd  Koran  comes  from  the  Hebrew  word  cara , to  read  : Al  signi- 
fies the,  and  koran , reading  ; so  the  Jews  call  the  Bible  Micra . Other 
Koran  of'ai-  Arabian  doctors  say  it  is  derived  from  caara,  to  gather; 
Koran.  ,3  ...  because  having  been  given  in  portions,  it  was  afterwards 
put  ; into  one.  The  Mohammedans  have  as  great  a veneration  for  the 
Koran,- as  *. Christians  profess  for  the  Bible.  Both  these  words  equally 
$J$ni fyl the \ Book,  by  way  of  preference  to  any  other;  that  is,  the  Book  of 
Boate,  j 

One  hundred: and  fourteen  chapters,  some  longer,  some  shorter,  make  up 
thdjj^hole  book  $ these  are  called  by  the  French  surates,  from  the  Arabic 
wo^l  sua , in  the;  plural  sowar , which  signifies  order , or  a series , or  a file; 
and  answers  to  what  the  Jews  call  seder , of  which  they  reckon  fifty-three 


112 


RELIGIOUS  TENETS,  ETC. 


in  the  Pentateuch.  Each  chapter  of  the  Koran  has  a particular  denomi- 
nation, taken  from  the  subject  of  which  it  treats,  or  from  some  person  men- 
tioned in  it ; hut  more  frequently  from  the  first  word  which  those  who  have 
put  it  in  order  have  thought  worthy  of  notice,  though  it  occurs  sometimes 
only  toward  the  end  of  the  chapter. 

The  Koran  is  also  divided  into  sixty  equal  parts,  each  of  which  is  sub- 
divided into  four,  in  imitation  of  the  Jews.  “ These  sixty  portions,”  says 
Herbelot,  “are  a kind  of  public  service  performed  in  the  mosques,  on  va- 
rious occasions,  by  persons  hired  for  that  purpose.” 

The  Mussulmans  know  no  bounds  to  the  praises  which  they  bestow  upon 
this  book  : — it  is  written  with  the  greatest  elegance  of  style,  in  the  purest 
Arabic  dialect  used  by  the  Koreish,  but  intermixed  now  and  then  with 
other  dialects.  This  was  not  an  effect  of  neglect,  nor  of  a lazy  disposition, 
but  in  order  to  give  the  discourse  a greater  and  more  lively  strength  of 
expression,  or  to  make  it  more  harmonious.  Indeed,  all  those  who  are 
versed  in  the  Arabic  language  unanimously  agree,  that  the  Koran  cannot 
be  the  production  of  an  idle  and  lazy  author.  Although  it  be  written  in 
prose,  the  energy  and  harmony  of  its  style  must  have  cost  the  writer  great 
labour  and  industry,  and  raises  the  work  to  the  sublime  character  of 
poetry;  yet  the  difficulty  of  finding  out  certain  witty  turns  often  interrupts 
the  thread  of  the  discourse,  and  consequently  renders  it  obscure,  which 
has  obliged  Mohammed  not  to  be  concise  and  short,  but  to  use  frequent 
repetitions.  His  figures  are  bold,  in  the  oriental  taste  ; his  expression 
strong  and  pithy;  the  turn  of  his  phrases,  in  imitation  of  the  prophets  of 
the  Old  Testament,  is  full  of  interruptions  ; and  it  appears  throughout  the 
whole,  that  all  the  heart  and  eloquence  of  which  Mohammed  was  master 
have  been  employed  in  the  most  proper  places.  The  mention  of  God,  and 
the  description  of  his  attributes,  are  always  lofty  and  majestic  : oracles  are 
pronounced  with  a raised  and  elevated  style,  proportioned  to  t*he  dignity 
of  the  subject.  In  short,  the  Arabians  are  so  charmed  with  the  beauties  of 
the  Koran,  that  in  all  their  writings  they  endeavour  to  copy  thisj; perfect 
original;  and  without  a competent  knowledge  of  this  one  book,  all  other? 
become  unintelligible. 

It  is  a remark  of  Sir  William  Jones,  that  the  Koran  shines  with.  a-.Wr- 
rowed  light,  since  most  of  its  beauties  are  taken  from  our  Scriptures.  Of 

The  Koran  ^ truth  of  this  remark,  every  reader  wouldibe  satisfied 
foethJ  Christian  w^°  s^ou^  compare  the  two.  He  would  find/fbf'fexample. 
Scriptures.  many  of  the  historical  details  of  the  Christian  | Scriptures  in 

the  Koran ; such  as  the  creation  of  the  world,  the  fall  of  Ada.m,  thfc'Tj^- 
luge,  the  deliverance  of  Noah  and  his  family  in  the  ark,  the  calhof  Abra- 
ham, the  stories  of  Isaac  and  Ishmael,  &c.  &c.  At  the  s :itfl'e  Sim^ve 
would  find  these  subjects  interspersed  with  extra vagantifabtas  atjd  Mon- 
strous perversions  of  truth.  He  would  also  perceive  tSf^m^Iv?ran  is 


OF  THE  MOHAMMEDANS. 


113 


indebted  to  the  Scriptures  for  not  a few  of  its  sentiments,  but  that  their 
very  imagery  and  phraseology  have  in  hundreds  of  instances  been  adopted. 
The  following  may  serve  as  an  example  of  the  correspondence  to  which 
we  have  alluded  : — 


BIBLE. 

Take  heed  that  ye  do  not  your 
alms  before  men  to  be  seen  of  them ; 
otherwise  ye  have  no  reward  of  your 
Father  which  is  in  heaven. 

Jesus  of  Nazareth,  a man  approved 
of  God  among  you  by  miracles  and 
wonders,  and  signs  which  God  did  by 
him. 

Thou  shalt  give  life  for  life,  tooth 
for  tooth,  foot  for  foot,  burning  for 
burning,  wound  for  wound,  stripe  for 
stripe. 

But  their  minds  were  blinded  : for 
until  this  day  remaineth  the  same  veil 
untaken  away  in  the  reading  of  the 
Old  Testament.  But  even  unto  this 
day  when  Moses  is  read,  the  veil  is 
upon  their  heart. 

They  said  therefore  unto  him, 
What  sign  showest  thou  then,  that 
we  may  see  and  believe  thee  ? 

In  the  beginning  God  created  the 
heaven  and  the  earth.  And  God  said, 
Let  there  be  light,  and  there  was 
light. 

And  when  he  (Moses)  was  full 
forty  years  old,  it  came  into  his  heart 
t©  visit  his  brethren,  the  children  of 
Israel. 

And  in  the  latter  time  of  their 
kingdom,  when  the  transgressors 
are  come  to  the  full,  a king  of  fierce 
countenance,  and  understanding 
dark  sentences,  shall  stand  up. 


KORAN. 

Make  not  your  alms  of  none  effect, 
by  reproaching  or  mischief ; as  he 
that  layeth  out  what  he  hath,  to  ap- 
pear unto  men  to  give  alms. 

We  gave  unto  Jesus,  the  son  of 
Mary,  manifest  signs,  and  strength- 
ened him  with  the  Holy  Spirit. 

We  have  therein  commanded  them 
that  they  should  give  life  for  life,  and 
eye  for  eye,  and  nose  for  nose,  and 
ear  for  ear,  and  tooth  for  tooth,  and 
that  wounds  should  be  punished  by 
retaliation. 

There  is  of  them  who  hearkeneth 
unto  thee  when  thou  readest  the 
Koran  ; but  we  have  cast  veils  over 
their  hearts,  that  they  should  not  un- 
derstand it,  and  deafness  in  their 
ears. 

The  infidels  say,  Unless  some  sign 
be  sent  down  unto  him  from  his  Lord, 
we  will  not  believe. 

It  is  he  who  hath  created  the  hea- 
vens and  the  earth : And  whenever 
he  sayeth  unto  a thing,  Be,  it  is. 

I have  already  dwelt  among  you 
to  the  age  of  forty  years  before  I re- 
ceived it  (the  Koran.)  Do  ye  there- 
fore not  understand  ? 

According  to  thy  dream  shall  thy 
Lord  choose  thee  and  teach  thee  the 
interpretation  of  dark  sayings. 

We  taught  him  the  interpretation 
of  dark  sayings,  but  the  greater  part 
of  men  do  not  understand. 


114 


RELIGIOUS  TENETS,  ETC. 


BIBLE. 

I will  open  my  mouth  in  parables  ; 
I will  utter  things  which  have  been 
kept  secret  from  the  foundation  of 
the  world. 

And  the  seventh  angel  sounded  ; 
and  there  were  great  voices  in  hea- 
ven, saying,  The  kingdoms  of  this 
world  are  become  the  kingdoms  of 
our  Lord  and  of  his  Christ. 

For  behold,  I created  new  heavens 
and  a new  earth.  We  look  for  new 
heavens  and  a new  earth.  I will 
cause  you  to  come  up  out  of  your 
graves.  And  every  man  shall  receive 
his  own  reward  according  to  his  own 
labour. 


KORAN. 

O Lord,  thou  hast  given  me  a part 
of  the  kingdom,  and  hast  taught  me 
the  interpretation  of  dark  sayings. 

And  his  will  be  the  kingdom  on 
the  day  whereon  the  trumpet  shall 
be  sounded. 

The  day  will  come  when  the  earth 
shall  be  changed  into  another  earth, 
and  the  heavens  into  other  heavens  ; 
and  men  shall  come  forth  from  their 
graves  to  appear  before  the  only,  the 
mighty  God.  That  God  may  reward 
every  soul  according  to  what  it  shall 
have  deserved. 


As  to  the  true  origin  of  the  Koran,  a difference  of  opinion  has  existed 
among  writers.  The  majority,  however,  have  agreed  in  supposing  that  in 

_ . . , , the  construction  of  the  Koran,  Mohammed  was  indebted  to 

Koran-  the  assistance  of  one  or  more  accomplices.  That  this  opi- 

nion prevailed  in  the  time  of  the  Prophet  is  certain,  since  in  the  Koran  it 
is  said,  “We  also  know  that  they  say,  Verily  a certain  man  teacheth  him 
to  compose  the  Koran.”  “And  the  unbelievers  say,  This  Koran  is  no 
other  than  a forgery,  which  he  hath  contrived:  and  other  people  have 
assisted  him  therein  : but  they  utter  an  unjust  thing  and  a falsehood.” 
But  notwithstanding  this  emphatic  denial  on  the  part  of  the  Prophet  of 
assistance,  writers  have  still  believed  that  he  had  aid,  especially  from  a 
Nestorian  monk  named  Sergius,  supposed  to  be  the  same  person  as  the 
Boheira,  with  whom  he  became  acquainted  at  an  early  period  of  his  life  at 
Bosra,  in  Syria.  Still,  however,  it  must  be  admitted,  that  there  is  no  cer- 
tain evidence  in  the  case,  and  it  will  probably  remain  an  unsolved  pro- 
blem to  the  end  of  time  what  was  the  precise  origin  of  this  remarkable 
book,  although  in  respect  to  its  human  and  uninspired  composition  there 
exists  not  a doubt. 

Mohammedan  The  artic^es  °f  faith  which  every  good  Mussulman  is 
piofession  of  faith,  bound  to  believe  and  receive  with  an  entire  assurance  are 


thirteen  in  number,  of  which  the  first  and  principal  is  as  follows  : 

To  believe  from  the  heart,  to  confess  with  the  tongue,  and  with  a volun- 
tary and  steadfast  mind  to  affirm,  that  there  is  but  one  only  God,  Lord 
and  Governor  of  the  universe,  who  produced  all  things  from  nothing,  of 


OF  THE  MOHAMMEDANS. 


115 


whom  there  is  neither  image  nor  resemblance,  who  never 
God  s existence,  any  person  whatsoever,  as  he  himself  was  begotten  by 

none  ; who,  as  he  never  was  a son,  so  he  never  hath  been  a father.  It  is 
this  Lord  and  Sovereign  Arbiter  of  all  things  whom  we  Mussulmans  are 
bound  to  serve  and  adore ; so  that  none  among  us  may  deviate  from  this 
article,  but  every  one  must  imprint  it  deeply  in  his  heart;  for  it  is  unques- 
tionable. 

We  must  believe  from  our  hearts  and  confess  with  our  mouths  that  the 
Most  High  God,  after  having  revealed  himself  to  mankind  by  his  ancient 
Prophet Moham-  prophets,  sent  us  at  length  his  Elected,  the  blessed  Moham- 
med and  the  Ko-  mec^  the  sacreci  and  divine  law,  which  through  his 

grace  he  had  created,  the  which  is  contained  in  the  venerable  Koran,  that 
hath  been  from  him  remitted  unto  us.  By  this  holy  law  it  is  that  God 
hath  abolished  all  the  preceding  ones,  and  hath  withdrawn  from  their 
doubts  and  errors  all  nations  and  people,  in  order  to  guide  them  to  a firm 
and  lasting  state  of  happiness.  Wherefore  we  are  obliged  exactly  to  follow 
the  precepts,  rites,  and  ceremonies  thereof,  and  to  abandon  every  other  sect 
or  religion  whatsoever,  whether  instituted  before  or  since  this  final  revela- 
tion, By  this  article  we  are  distinguished  and  separated  from  all  sorts  of 
idolatry,  lying  rhapsodies,  and  false  prophecies,  and  from  all  those  sects, 
societies,  and  religions  different  from  ours,  which  are  either  erroneous, 
abrogated,  or  exaggerated,  void  of  faith,  and  without  truth. 

We  must  firmly  believe  and  hold  as  a certainty,  that,  except  God  him- 
self, who  always  was,  and  always  shall 'be,  every  thing  shall  one  day  be 
„ ..  . annihilated,  and  that  the  angel  of  death  shall  take  to  him- 

predestination.  self  the  souls  of  mortals  destined  to  a total  and  universal 
extinction,*  by  the  command  of  God,  our  powerful  Lord  and  Master,  who 
was  able  and  hath  vouchsafed  to  produce  out  of  nothing,  and  in  fine  to  set 
in  form  this  universal  world,  with  all  things  therein  contained,  both  good 
and,  evil,  sweet  and  bitter;  and  hath  been  pleased  to  appoint  two  angels, 
the  one  on  the  right,  and  the  other  on  the  left,  to  register  the  actions  of 
everyone  of  us, as  well  the  good  as  the  bad,  to  the  end  that  judicial  cogni- 
sance may  be  taken  thereof,  and  sentence  pronounced  thereupon,  at  the 
great  day  of  judgment.  It  is  therefore  necessary  to  believe  predestina* 
tion:  but  it  is  not  permitted  to  discourse  thereof  to  any  whomsoever,  till 
after  being  perfectly  well  versed  in  the  study  of  our  written  law,  viz.  the 
Koran,  and  of  our  Sonnah,  which  is  our  oral  law.  Seeing  then  all  things 
are  to  have  an  end,  let  us  do  good  works,  and  deport  ourselves  so  that  we 
may  live  for  ever. 

We  must  truly  and  firmly  believe,  and  hold  as  certain  and  assured,  the 


• Notwithstanding  this  annihilation,  it  is  taught  in  the  Koran  that  all  intelligent  crea- 
tures will  be  reproduced  again  at  the  resurrection. 


118 


RELIGIOUS  TENETS,  ETC. 


interrogation  of  the  sepulchre,  which  will  after  death  be  administered  to 

The  interroo’a-  every  one  °f  us  by  two  angels  upon  these  four  important 
tion  in  the  grave,  questions  : — 1.  Who  was  our  Lord  and  our  God  ? 2.  Who 

was  our  prophet  ? 3.  Which  was  our  religion  ? 4.  On  what  side  was 

our  Keblah  ? He  who  shall  be  in  a condition  to  make  answer,  that  God 
was  his  only  Lord,  and  Mohammed  his  prophet,  shall  find  a great  illumi- 
nation in  his  tomb,  and  shall  himself  rest  in  glory.  But  he  who  shall  not 
make  a proper  answer  to  these  questions,  shall  be  involved  in  darkness 
until  the  day  of  judgment. 

We  must  heartily  believe,  and  hold  as  certain,  that  not  only  shall  all 
hings  one  day  perish  and  be  annihilated, — viz.  angels,  men,  and  devils, — 

The  future  dis-  but  bkewise  this  shall  come  to  pass  at  the  end  of  the  world, 
solution.  when  the  angel  Israfil  shall  blow  the  trumpet  in  such 

sort — that,  except  the  sovereign  God,  none  of  the  universal  creation  shall 
remain  alive  immediately  after  the  dreadful  noise,  which  shall  cause  the 
mountains  to  tremble,  the  earth  to  sink,  and  the  sea  to  be  changed  to  the 
colour  of  blood.  In  this  total  extinction,  the  last  who  shall  die  will  be 
Azrael,  the  angel  of  death  ; and  the  power  of  the  Most  High  God  will  be 
evidently  manifested. 

We  are  obliged  cordially  to  believe,  and  to  hold  for  certain,  that  the  first 
before  all  others  whom  God  shall  revive  in  heaven  shall  be  the  angel  of 

™ r . death  ; and  that  he  will  at  that  time  recall  all  the  souls  in 

The  future  re-  7 

surrection.  general,  and  reunite  them  to  the  respective  bodies  to  which 

each  belonged  ; some  of  which  shall  be  destined  to  glory,  and  others  to 
torment.  But,  upon  earth,  the  first  whom  God  will  raise  shall  be  our 
blessed  prophet  Mohammed.  As  for  the  earth  itself,  it  shall  open  on  all 
sides,  and  shall  be  changed  in  a moment ; and  by  God’s  command  fire 
shall  be  kindled  in  every  part  thereof,  which  shall  be  extended  to  its  utmost 
extremities.  God  will  then  prepare  a vast  plain,  perfectly  level,  and  of 
sufficient  extent  to  contain  all  creatures  summoned  to  give  an  account  of 
their  past  conduct.  May  this  solemn,  definite,  and  irrevocable  judgment 
awaken  us  from  our  security ; for  to  nothing  that  hath  been  created  shall 
favour  be  showed.  Every  soul  shall  be  judged  there  by  the  same  rule, 
and  without  exception  of  persons. 

We  must  believe  from  our  hearts,  and  hold  for  certain,  that  there  shall 
be  a day  of  judgment,  whereon  God  shall  ordain  all  nations  to  appear  in  a 

The  day  of  judg-  P^ace  appointed  for  this  great  trial,  of  sufficient  vastness 
nieIlt*  that  His  Majesty  may  there  be  evident  in  splendour.  It  is 

in  this  magnificent  and  spacious  station  that  the  universal  assembly  of  ali 
creatures  shall  be  made,  about  the  middle  of  the  day,  and  in  the  bright- 
ness of  noon  : and  then  it  is  that,  accompanied  by  his  prophet,  (Mo- 
hammed,) and  in  the  presence  of  all  mankind,  God  shall  with  justice  and 
equity  judge  all  nations  of  the  earth  in  general,  and  every  person  in  par- 


OF  THE  MOHAMMEDANS. 


117 


ticular.  To  this  effect,  every  one  of  us  shall  have  a book  or  catalogue  of 
our  actions  delivered  to  us ; that  of  the  good  in  such  wise  that  it  shall  be 
received  and  held  in  the  right  hand ; that  of  the  wicked,  so  that  it  shall  be 
received  and  held  in  the  left  hand.  As  to  the  duration  of  that  day,  it 
shell  be  as  long  as  the  continuance  of  the  present  age.  This  shall  be  a 
d,ny  of  sighs  and  griefs,  a day  of  tribulation  and  anguish,  when  the  cup 
of  sorrow  and  misery  must  be  drunk  up,  even  the  very  dregs  thereof. 
But  this  is  what  shall  be  particularly  experienced  by  the  ungodly  and  the 
perverse ; every  thing  shall  present  to  them  ideas  of  sorrow  and  affliction. 
To  them  every  thing  shall  become  aloes  and  bitterness.  They  shall  not 
obtain  one  moment  of  repose.  They  shall  behold  nothing  that  is  agree- 
able, nor  hear  one  voice  that  shall  delight  them : their  eyes  shall  see 
nothing  but  the  torments  of  hell ; their  ears  shall  hear  nothing  but  the 
cries  and  howlings  of  devils;  and  their  terrified  imaginations  shall  repre- 
sent unto  them  nothing  but  spectres  and  tortures. 

We  are  bound  to  believe,  and  hold  as  certain,  that  our  venerable  prophet 
Mohammed  shall  with  success  intercede  for  his  people  at  the  great  day 
„ , . of  examination.  This  will  be  the  first  intercession  ; but  at 

tercession.  the  second,  God  will  be  entirely  relented,  and  all  the  faith- 

ful Mussulmans  shall  be  transported  into  a state  of  glory,  while  not  one 
excuse  or  supplication  in  behalf  of  other  nations  shall  be  accepted.  As  to 
the  greatness  of  pain  which  those  among  us  are  to  undergo  who  have  been 
offenders  by  transgressing  the  precepts  of  the  Koran,  it  is  known  to  God 
alone,  as  there  is  none  but  Him  who  exactly  knoweth  how  long  the 
same  is  to  continue,  whether  its  duration  shall  be  more' or  less  than  that 
of  the  examination  or  judgment.  But  to  us  it  belongeth  to  shorten  its 
continuance  by  good  works,  by  our  charity,  and  by  all  the  endeavours  we 
are  capable  of. 

We  must  sincerely  believe,  and  hold  as  a certainty,  that  we  must,  every 
one  of  us,  give  up  our  accounts  before  God,  concerning  the  good  and  evil 
The  future  com-  we  have  transacted  in  this  world.  All  who  have  been 
fas^judgment.  the  followers  of  Mohammed  shall  be  before  all  others  sum- 
moned to  this  examination,  because  they  it  will  be  who  shall  bear  witness 
against  all  other  strange  nations.  It  shall  come  to  pass  on  that  day,  that 
God  will  take  away  out  of  the  balance  of  him  who  has  slandered  his 
brother  some  of  the  good  works,  and  put  them  unto  that  of  him  who 
hath  been  slandered  ; and  if  the  slanderer  is  found  to  have  no  good 
works,  he  will  then  deduct  from  the  punishment  of  the  slandered,  to  in- 
clude them  in  the  list  of  those  of  the  slanderer,  insomuch  that  his  great 
justice  will  be  fully  manifest.  At  least,  then,  that  we  may  not  run  the 
hazard  of  this  terrible  compensation,  let  us  not  think  of  wronging  others, 
or  of  diminishing  their  substance,  their  honour,  or  their  good  name. 

We  must  believe  from  the  heart,  and  confess  with  the  mouth,  that  all 


118 


RELIGIOUS  TENETS,  ETC. 


our  actions,  good  and  bad,  shall  one  day  be  weighed  in  the  balance,  the 
, , . one  against  the  other,  insomuch  that  those  whose  good 

and  of  purgatory.  WOrks  outweigh  their  bad  shall  enter  into  paradise;  and 
that,  on  the  contrary,  they  whose  bad  works  shall  outweigh  their  good, 
shall  be  condemned  to  the  flames  of  hell.  And  for  those  whose  scales 
shall  be  equally  poised,  because  the  good  they  have  done  is  equivalent  to 
the  evil,  they  shall  be  detained  in  a station  situate  m the  middle,  between 
paradise  and  hell,  where  consideration  will  be  made  both  of  their  merits 
and  of  their  demerits ; since,  besides  their  being  confined  in  that  place, 
they  shall  have  no  punishment  inflicted  on  them,  nor  shall  they  enjoy  any 
part  of  the  glory  ordained  for  the  beatified  righteous.  It  is  true,  that  all 
those  among  that  number  who  are  Mussulmans  shall  be  at  length  released 
from  their  captivity,  and  shall  be  introduced  into  paradise  at  the  second 
intercession  of  our  blessed  prophet  Mohammed,  whose  great  compassion 
will  be  signalized  by  his  engaging,  in  order  to  our  redemption,  to  suppli- 
cate the  power  and  the  mercy  of  the  Most  High,  as  well  as  his  justice, 
already  satisfied  by  the  long  captivity  of  the  criminals.  Wherefore,  let  us 
from  henceforward  weigh  our  good  works,  to  the  end  that  we  may  assidu- 
ously strive  to  increase  their  weight,  and  that  they  may  have  the  advantage 
over  the  bad. 

We  are  obliged  to  believe  from  our  hearts,  and  to  hold  as  assured,  that 
all  mankind  in  the  world  must  pass,  one  day,  over  the  Sharp-edged  Bridge, 

The  sharp-  w^ose  length  shall  be  equal  to  that  of  this  w^orld,  whose 
edged  Bridge  and  breadth  shall  not  exceed  that  of  one  single  thread  of  a spi- 
passage  thereof.  der’s  web,  and  whose  height  shall  be  proportionable  to  its 
extent.  The  righteous  shall  pass  over  it  swifter  than  a flash  of  lightning : 
but  the  impious  and  the  ungodly  shall  not,  in  as  much  time  as  tne  pre- 
sent age  shall  endure,  be  able  to  surmount  the  difficulties  thereof,  and 
that  through  the  want  of  good  works.  For  which  reason,  they  shall  fall 
and  precipitate  themselves  into  hell-fire,  in  company  with  the  infidels  and 
blasphemers,  with  those  of  little  faith  and  bad  conscience,  who  have  done 
few  deeds  of  charity,  because  they  were  void  of  virtue.  There  shall  be 
some  among  the  good,  notwithstanding,  whose  passage  shall  be  lighter 
and  swifter  than  that  of  many  others,  who  shall  therein  meet  with  temp- 
tations and  obstructions  from  every  precept  which  they  shall  have  ill  ob- 
served in  this  life.  Good  God ! how  dreadful  to  our  sight  will  this 
formidable  bridge  appear!  What  virtue,  what  secret  grace  from  the  Most 
High,  shall  we  not  need  to  be  enabled  to  pass  over  it ! 

We  are  to  believe,  and  to  hold  for  a certainty,  that  God  did  create  a 
paradise,  which  he  prepared  for  the  blessed,  from  among  the  number  of 
the  faithful,  by  which  are  meant  the  followers  of  the  true 
religion  and  of  our  holy  prophet  Mohammed ; where,  with 
him,  they  shall  be  placed  in  perpetual  light,  and  in  the  enjoyment  of  hea- 


OF  THE  MOHAMMEDANS. 


119 


venly  delights  ; for  ever  beautiful  in  the  vigour  of  their  age,  and  brighter 
than  the  sun  ; and  where  they  shall  be  found  worthy  to  contemplate  and 
adore  the  face  of  the  Most  High  God.  As  for  those  who  shall  be  detained 
in  the  tortures  of  hell, — to  wit,  the  sinners  and  transgressors,  who  have 
nevertheless  believed  in  one  only  God, — they  shall  be  released  at  the 
second  intercession  of  the  Prophet,  by  w’hom  they  shall  immediately  be 
washed  in  the  sacred  laver,  from  whence  being  come  forth  whiter  than 
snow,  and  more  refulgent  than  the  sun,  they  shall,  with  the  rest  of  the 
blessed,  behold  themselves  seated  in  paradise,  there  to  enjoy  all  the  glory 
they  can  desire.  This  is  what  shall  befall  the  body  composed  of  clay  : 
and  what  then  shall  be  the  state  of  our  souls?  To  the  which  it  shall  be 
granted  eternally  to  behold  tjie  light  and  brightness  of  the  divine  majesty. 
Let  us,  then,  endeavour  to  do  works  of  such  a character,  that  we  may 
have  no  cause  to  fear  hell-fire.  Let  us,  I say,  chiefly  apply  ourselves  to 
good  works, — let  us  not  refuse  to  exert  our  utmost  strength  in  the  exact 
observation  thereof,  and  of  the  fast  of  our  venerable  month  of  Ramadan 
with  the  prayers  and  ceremonies  which  are  ordained  ; and  let  us  not 
defraud  the  poor  of  a tenth  of  all  our  goods. 

We  must  sincerely  believe,  and  hold  for  certain,  that  there  is  a hell  pre- 
pared for  the  unrighteous,  the  refractory  transgressors  of  the  divine  law, 
accursed  of  God  for  their  evil  works,  and  for  whom  it 
would  have  been  better  had  they  never  been  born,  and  t<? 
have  never  seen  the  light  of  day.  It  is  for  such  as  those  that  a place  of 
torment  is  appointed,  or  rather  a fire  which  burneth  without  touching 
them,  a fire  of  ice  and  north  winds,  where  there  shall  be  nothing  but 
snakes  and  serpents,  with  other  venomous  and  ravenous  creatures,  which 
shall  bite  them  without  destroying  them,  and  shall  cause  them  to  feel 
grievous  pains.  That  place  shall  be  the  abode  of  the  impious  and  of  the 
devils,  where  these  shall,  with  all  sorts  of  cruelty  and  rage,  incessantly 
torture  those : and  lest  the  sense  of  their  pain  should  cause  them  to  relent, 
a new  skin  shall  continually  succeed  in  the  stead  of  that  which  has  been 
burnt  or  mortified.  It  is  for  us  Mussulmans  to  conceive  and  entertain  a 
just  horror  of  this  detestable  place ; such  reflections  are  the  duty  of  all 
God’s  servants.  As  for  those  others  who  have  declared  war  against  our 
religion,  they  shall  one  day  feel  the  torments  of  hell.  Let  us  all  dread 
this  punishment  and  these  frightful  terrors.  Let  us  confirm  our  faith  by 
the  sentiments  of  our  hearts  and  by  the  confession  of  our  tongues,  and 
let  us  engrave  it  in  the  bottom  of  our  souls. 

It  belongs  in  this  place  to  give  some  account  of  the  Mohammedan  Lit- 

Mohammedan  urgy-  The  following  abstract  is  from  the  Turkish  Cate- 
Liturgy.  chism. 

The  religion  of  the  Islamites  contains  six  chief  principles : — 

The  first  is  the  confession  of  the  true  God,  and  consists  in  believing 


120 


RELIGIOUS  TENETS,  ETC. 


The  second 
The  third  is 

body : — First, 
Secondly,  all 
Thirdly,  the 


that  there  is  but  one  true  and  eternal  God,  and  that  Mohammed  is  his 
apostle. 

The  second  is  the  regular  practice  of  ablution  and  purification. 

The  third  is  a regular  observation,  of  the  prayers,  as  prescribed. 

The  fourth  is  giving  alms. 

The  fifth  is  the  fast  of  the  month  of  Ramadan. 

The  sixth  is  the  pilgrimage  of  Mecca,  from  which  no  Mussulman  can. 
be  dispensed,  if  able  to  perform  it. 

As  to  the  purifications  which  are  prescribed,  seven  different  sorts  of 
water  may  be  used  in  them : viz.  rain-water,  sea,  river. 

Ablutions. 

well,  spring,  snow,  and  hail-water. 

There  are  three  sorts  of  ablutions  and  purifications. 

The  first,  which  is  called  Gasl,  is  a kind  of  immersion, 
named  Wodou,  concerns  particularly  the  hands  and  feet, 
made  with  earth  or  gravel,  instead  of  water. 

Three  rules  are  to  be  observed  in  this  ablution  of  the 

...  . ..  , those  who  do  it  must  resolve  to  please  God. 

Ablution  called  r 

Gasl-  the  dirt  of  the  body  must  be  washed  off. 

water  must  touch  the  whole  skin,  and  all  the  hair  of  the  body. 

The  Sonna , which  is  the  Oral  Law  of  the  Mohammedans,  requires 
five  things  more: — First,  that  the  usual  form,  “In  the  name  of  God,” 
&c.,  be  recited.  Second,  that  we  should  wash  the  palms  of  our  hands 
before  the  jugs  be  emptied  into  the  washing-place.  Third,  that  before 
the  prayers,  some  expiatory  lustration  should  be  made,  with  peculiar 
ceremonies.  Fourth,  that  to  take  off  all  dirt,  the  skin  should  be  rubbed 
with  the  hand.  Fifth,  that  all  this  be  continued  to  the  end  of  the  ablu- 
tion. 

Six  things  are  to  be  considered  in  this  kind  of  purification  : — 1.  It  must 

„ ,c  . be  performed  with  an  intention  to  please  God.  2.  The 
called  wodou.  whole  face  is  to  be  washed.  3.  The  hands  and  arms  up  to 
the  elbow.  4.  The  head,  or  some  parts,  must  be  rubbed.  5.  The  feet 
and  heels  are  to  be  made  clean.  6.  The  ceremonies  prescribed  must  be 
exactly  complied  with. 

Besides  which,  the  ten  institutions  of  the  Sonna  must  be  followed  : — 
1.  The  form,  “In  the  name  of  God,”  &c.,  must  be  used.  2.  The  palms 
of  the  hands  washed  before  the  jugs  be  emptied  into  the  washing-place. 
3.  The  face  cleaned.  4.  Some  of  the  water  drawn  up  the  nostrils 
5.  The  whole  head  and  ears  rubbed.  6.  Thick  and  long  beards  must  be 
parted,  to  be  better  cleaned.  7.  The  toes  washed  one  after  the  other,  each 
singly.  8.  The  right  hand  and  foot  to  be  washed  before  the  left.  9.  All 
these  things  must  be  repeated  thrice.  10.  There  must  be  no  intermission 
in  this  performance. 

Four  rules  are  prescribed  in  this  purification: — 1.  It  must  be  per- 


I 


OF  THE  MOHAMMEDANS. 


121 


Purification  with 
Earth  or  Gravel,  arms,  and  elbows, 


Prayers. 


formed  with  an  intention  to  please  God.  2.  The  face  ought  to  be  well 
rubbed.  3.  The  same  is  to  be  done  to  the  hands  and 
and  to  the  feet.  4.  The  said  order 

must  be  exactly  kept. 

Add  to  this  the  precepts  of  the  Sonna: — 1.  The  form,  “In  the  name 
of  God,”  &c.,  must  be  recited.  2.  The  right  hand  must  be  rubbed 
before  the  left,  and  so  of  the  feet.  3.  There  must  be  no  intermission  in 
this  rite. 

I.  Thirteen  rules  are  prescribed  concerning  prayers: — 1.  The  inten- 
tion. 2.  The  greatness  of  the  names  of  God.  3.  The  form  of  the  unity 

of  God,  God  is  great , fyc.  4.  The  right,  or  straight  posi- 
tion of  the  body ; which  is,  the  feet  are  close  together,  the 
hands  raised  up  to  the  head,  or  joined  and  laid  upon  the  breast,  or  each 
apart  upon  the  knees,  bending  the  body.  The  adoration  is  made  with  the 
face  to  the  ground,  sitting  with  their  hands  upon  their  thighs ; they  say, 
Lord , accept  of  our  standing , bending,  adoring,  and  sitting.  5.  Read- 
ing the  first  chapter  of  the  Koran,  which  is  as  highly  valued  by  Mussul- 
mans as  the  Lord’s  Prayer  by  Christians.  6.  Bowing  the  body  towards 
the  earth.  7.  Raising  from  that  first  bowing.  8.  A second  adoration  or 
prostrating  with  the  face  to  the  ground.  9.  Sitting  down.  10.  A second 
sitting  down.  11.  The  second  form  about  Mohammed  ; the  first  was  about 
God  himself.  12.  The  words  of  it,  which  are  to  be  repeated.  13.  The 
observing  punctually  each  of  these  in  their  order. 

II.  The  Sonna  requires  four  things  more: — 1.  That  the  people  be 
invited  to  prayers.  2.  That  this  invitation  be  repeated  with  a form  not 
much  different.  3.  The  first  confession  about  God.  4.  The  words  or  form 
of  prayer  of  that  confession. 

III.  Five  dispositions  are  necessary  for  prayer: — 1.  The  body  must  be 
entirely  clean.  2.  It  must  be  decently  clad.  3.  In  a clean  place,  so  as  to 
contract  no  uncleanness.  4.  At  the  exact  time  appointed.  5.  Not  forget- 
ting the  Kebla,  which  is  turned  towards  Mecca. 

IV.  There  are  also  five  sorts  of  prayers  to  be  said  daily.  1.  At  noon, 
with  four  inclinations  of  the  body.  2.  In  the  afternoon,  with  four  also. 
3.  In  the  evening,  with  three.  4.  In  the  night,  with  four.  5.  In  the 
morning,  with  two  only.  In  all,  seventeen  for  the  whole  day.  Travellers 
may  without  sin  reduce  them  to  eleven. 

Some  alms  are  left  to  the  free  choice  of  every  individual ; others 
are  prescribed  by  the  law.  We  shall  now  treat  of  the 

Alms.  . r J 

latter. 

I.  Alms  are  given  out  of  five  sorts  of  goods: — 1.  Of  cattle,  camels, 
oxen,  sheep.  2.  Of  money.  3.  Of  corn.  4.  Of  other  fruits  of  the  earth. 
5.  Of  goods  in  trade. 

II.  Six  conditions  are  required  in  the  giver: — 1.  He  must  be  a Mussul- 


122 


RELIGIOUS  TENETS,  ETC. 


man,  that  is,  a true  believer.  2.  A freeman.  3.  The  lawiul  possessor  of 
what  he  is  to  give  away  ; for  it  is  an  injustice,  and  not  charity,  to  give 
what  does  not  belong  to  us.  4.  His  patrimony  must  be  increased.  As 
riches  increase,  aims  should  increase  at  two  and  a half  per  cent.  Those 
who  have  not  twenty  pieces  of  gold,  nor  two  hundred  in  silver,  nor  five 
camels,  nor  thirty  oxen,  nor  thirty  sheep,  are  not  obliged  to  give  alms. 
5.  He  must  have  been  in  possession  about  a year,  at  least  eleven  months, 
without  pawning  it.  6.  He  must  not  give  his  working  cattle,  but  one  of 
those  which  are  at  grass,  because  alms  are  to  be  given  from  that  which  is 
not  necessary. 

III.  The  same  conditions  are  required  for  alms  of  money,  corn,  other 

fruits  of  the  earth,  &c. ; only  about  corn  and  fruits  it  is  to  be  observed, 
1.  That  they  must  grow  from  our  labour,  as  sowing,  &c.  2.  They  must 

have  been  laid  up  in  our  store-rooms  or  barns.  3.  There  must  be  a con- 
venient quantity  left,  so  that  the  giver  may  not  be  reduced  to  want. 

IV.  But  we  must  chiefly  take  notice,  that  in  the  aforesaid  alms  given  by 
those  who  are  easy  in  their  circumstances,  and  in  other  alms,  (if  that  name 
can  be  given  to  a tax  annually  levied  by  a capitation  at  the  end  of  the  fast 
of  Ramadan,)  the  first  and  best  principle  ought  to  be  the  intention  of  giving 
this  or  that  alms  as  a debt  which  we  are  obliged  to  pay. 

The  chief  fast  of  the  Mohammedans  is  that  of  Ramadan.  After  it,  is 
kept  the  feast  of  the  Great  Beiram.  The  little  Beiram  is  kept  on  the 
tenth  of  the  month  Dilhazja,  in  memory  of  Abraham’s 
sacrifice. 

I.  Three  things  are  required  in  the  person  who  fasts,  to  make  it  accept- 
able to  God  : — 1.  He  must  be  a Mussulman.  2.  At  the  age  of  ripeness  ; 
fourteen  in  men,  twelve  in  women.  3.  In  his,  or  her,  right  senses. 

II.  The  conditions  of  the  fast  are  five  : — 1.  An  intention  of  the  heart  to 
please  God.  2.  To  eat  nothing  in  the  day,  from  sunrise  to  sunset.  3.  To 
drink  nothing  of  any  sort.  4.  To  have  no  commerce  with  women,  not  even 
by  kisses.  5.  Not  to  throw  up  what  has  been  eaten  ; which  supposes  both 
that  the  stomach  is  good,  and  that  no  excess  is  committed,  or  at  least  no- 
thing taken  which  may  give  a disgust. 

In  performing  this  devout  ceremony,  five  things  are  commanded  by 
divine  institution: — 1.  The  intention  and  religious  vow  of  going  to  Mecca. 

Pilgrimage  of  Spending  a day  on  Mount  Arafat,  which  is  done  on  the 
Mecca-  ninth  day  of  the  month.  3.  Shaving  the  head  in  the 

Valley  of  Mina.  They  throw  seven  stones  one  after  the  other  in  the 
Valley  of  Mina ; after  which  the  men  (not  the  women)  offer  sheep,  goats, 
oxen,  or  camels,  in  sacrifice, — then  shave  and  pare  their  nails.  The  hair 
and  parings  are  buried  in  that  valley.  4.  To  go  seven  times  round  the 
Caaba.  5.  To  run  seven  times  between  Safa  and  Merva,  two  holy  pJaces, 
one  hundred  and  eighty  cubits  distant  from  each  other.  At  first  they 


OF  THE  MOHAMMEDANS. 


123 


walk  slow,  then  run  faster  between  two  pillars ; then  walk  again,  looking 
on  all  sides  as  if  seeking  something  lost.  This  is  to  represent  the  anxiety 
of  Hagar,  when  she  endeavoured  to  find  water  in  the  desert  for  her 
son  Ishmael.  All  these  ceremonies  were  in  use  long  before  Mohammed, 
who  made  them  an  essential  part  of  his  religion,  both  in  order  to  draw  in 
the  superstitious  inhabitants,  and  to  make  this  law  seem  venerable  for  its 
antiquity. 

We  shall  now  enter  upon  the  manners  and  customs  of  civil  life,  01 
which  have  some  relation  to  the  religion  of  Mohammed.  We  must  in  the 

Precepts,  du-  first  place  take  notice,  that  the  Koran  contains  some  nega- 
tes, &c.  enjoined  . , . , , 

by  the  Koran.  tive  precepts,  concerning  things  that  become  evil  or  scan- 
dalous only  by  the  abuse  of  them:  such  as  the  forbidding  of  wine,  and 
other  intoxicating  liquors,  which  seems  enforced  in  several  passages  of  the 
Koran ; for  instance,  in  the  second  chapter,  where  Mohammed  says  ex- 
pressly, “that  the  sin  committed  by  drinking  wine  is  much  greater  than 
the  advantage  reaped  from  the  use  of  it and  in  the  fifth  chapter,  he 
reckons  wine  among  the  “abominations  which  are  the  works  of  Satan.” 
Some  have  pretended  that  the  excess  only  is  forbidden;  but  the  general 
opinion  is,  that  it  is  not  lawful  to  drink  any  of  those  liquors,  and  that  who- 
ever drinks  even  the  smallest  quantity  commits  a sin.  Those  who  have 
performed  the  pilgrimage  of  Mecca  are  the  most  scrupulous  on  this  point, 
and  will  neither  drink  any  wine  nor  make  it,  buy  nor  sell  it,  nor  the 
implements  to  make  it,  in  order  to  live  by  the  profits  of  such  a traffic. 
Yet  all  the  Mohammedans  are  not  so  exact  in  observing  this  law ; and 
when  reproached  with  the  breach  of  it  by  Christians,  they  have  recourse 
to  recrimination,  and  upbraid  us  with  our  violation  of  the  Gospel  pre- 
cepts. 

Some  Mussulmans  have  doubted  whether  coffee  be  not  comprehended 
under  the  general  denomination  of  intoxicating  liquors  ; because,  they  say, 
it  disturbs  the  imagination  of  those  who  use  it.  It  is,  however,  undoubted, 
that  coffee,  though  now  universally  allowed  in  Mohammedan  countries, 
has  been  heretofore  forbidden,  and  is  now  used  by  mere  toleration,  not  by 
religious  permission ; nevertheless,  very  few  abstain  from  the  use  of  it. 
The  scrupulous  Mohammedans  are  still  more  averse  from  tobacco,  both 
because  it  has  the  same  effect  as  wine  and  brandy,  and  also  on  account  of 
a pretended  prophecy  of  Mohammed,  that,  “in  the  latter  days  some  shall 
call  themselves  Mussulmans,  without  being  really  such,  who  will  suck  in 
through  a pipe,  and  blow  out,  the  smoke  of  a plant  called  tobacco.”  This 
qualification  of  false  brethren  could  not  but  render  tobacco  odious  to  scru- 
pulous people  ; yet  the  constant  practice  is  to  introduce  coffee  and  tobacco, 
without  which  no  entertainment  is  thought  completely  polite  in  the  East ; 
and  the  Persians,  in  particular,  say,  that  tobacco  is  to  coffee  what  salt  is  to 
meat. 


1 


124 


The  same  rigorists  condemn  also  the  use  of  opium,  or  heng,  or  treacle, 
although  nothing  be  more  common.  The  Koran  does  not  mention  tobacco, 
nor  opium,  nor  heng  ; but  as  they  produce  the  same  effects  as  wine,  they 
are  apt  to  cause  quarrels,  neglect  of  duty,  several  irregularities,  and 
shameful  disorders  : all  these  reasons  prove  the  necessity  of  abstaining 
from  all  such  liquors  or  drugs.  Upon  the  same  account,  the  Jews,  from 
whom,  and  from  the  ancient  Arabians,  the  Magi,  and  the  Christians,  Mo- 
hammed has  borrowed  many  of  his  religious  precepts,  did  not  allow  the 
priests  to  drink  wine  when  they  were  to  officiate  in  their  turn. 

The  second  and  fifth  chapters  of  the  Koran  forbid  also  games  of  hazard, 
under  the  general  denomination  of  Al  Maisair , which  strictly  means  the 
„ , art  of  divination  by  arrows.  We  must  observe  that  this 

forbidden.  kind  of  witchcraft  is  very  like  Rhabdomancy , that  is,  the 

art  of  divination  by  rods,  and  is  mentioned  in  the  Prophecy  of  Ezekiel, 
chap.  xxi.  verse  26,  which  is  an  evident  proof  that  both  the  Arabians  and 
their  neighbours  undertook  no  affair  of  moment  without  consulting  their 
arrows.  Mohammed  forbade  all  these  customs,  with  an  intent,  as  he  said, 
to  take  away  all  superstition ; but  others  have  been  substituted  for  them. 

The  Mohammedans  were  likewise  prohibited  from  games  of  hazard, 
under  the  name  of  superstition,  that  all  occasions  of  quarrels  and  cheating, 
which  generally  accompany  such  games,  might  be  removed.  However,  in 
this  instance,  the  civil  law  enforces  the  authority  of  Mohammed  and  of  the 
Koran,  insomuch  that  games  of  hazard  are  in  disrepute,  and  the  testimony 
of  those  who  are  addicted  to  them  is  of  no  force  in  courts  of  justice  ; at 
least,  it  is  pretended  that  such  witnesses  may  be  rejected. 

The  majority  of  the  Mohammedan  doctors  allow  the  game  of  chess,  as 
depending  wholly  upon  industry  and  skill ; but  they  forbid  playing  too 
long  at  it,  or  for  money,  or  laying  wagers  about  it,  or  at  the 

Chess  allowed.  . . r m,  . • 

hours  appointed  for  prayer.  Xhese  restrictions  are  ob- 
served more  exactly  by  the  Turks  than  by  the  Persians  or  Moguls.  Some 
are  of  opinion  that  Mohammed  forbids  chess,  under  the  name  of  images, 
because,  among  the  Arabians,  as  with  us,  most  of  the  pieces  represent 
men,  elephants, ffiorses,  camels,  &c.;  others  think  that  Mohammed  put  that 
restraint  only  upon  the  pawns,  which,  in  Turkey,  are  made  quite  plain. 
The  Mohammedans,  however,  generally  abstain  from  gaming  more  easily 
than  from  wine,  and  chiefly  in  Persia,  where  drunkenness  prevails  as 
much  as  in  some  European  countries. 

This  subject  naturally  leads  us  to  give  an  account  of  the  diversions  and 
exercises  used  by  the  Mohammedans ; but  we  shall  only  mention  those 

Puppet-shows,  which  have  some  relation  to  religion,  according  to  the  good 
ioweu^’  c‘  a or  bad  use  made  of  them,  or  which  even  are  admitted  as  a 
part  of  their  religious  ceremonies.  Among  these  are  puppet-shows,  with 
which  the  Turks  entertain  their  guests  in  private  after  their  meals,  not- 


OF  THE  MOHAMMEDANS. 


125 


withstanding  Mohammed’s  prohibition  of  images.  This  diversion's  pub- 
licly exhibited  in  the  Ramadan  when  the  hour  of  fasting  is  past ; for  then 
they  allow  themselves  as  much  sensual  pleasure  as  the  Christians  do  in 
the  Carnival,  or  the  Heathens  did  during  the  solemnity  of  their  Satur- 
nalia, the  last  two  days  of  which  were  spent  in  puppet-shows. 

They  have  also  jugglers,  quacks,  and  public  dancers,  of  both  sexes, 
called  tchinguis ; and  although  the  Turks,  Persians,  and  Moguls  look 
upon  dancers  by  profession  as  people  of  loose  lives  and  morals,  yet  it  must 
be  owned,  that  those  disorders  are  not  always  the  consequence  of  dancing, 
and  several  nations  have  made  use  of  it  in  their  religious  worship.  No- 
thing, therefore,  but  the  abuse  has  rendered  dancing  contemptible  among 
the  Mohammedans,  who,  nevertheless,  admit  it  in  their  religion,  as  appears 
by  the  turnings  of  their  dervises,  which  the  majority  of  travellers  repre- 
sent as  a solemn  act  of  worship  performed  every  Tuesday  and  Friday. 
The  superior  of  these  dervises  preaches  a sermon  on  some  text  of  the 
Koran,  which  is  followed  by  some  prayers  out  of  the  same  book,  sung  by 
all  of  them  together;  then,  having  made  a low  bow  to  the  superior,  they 
begin  to  dance,  or  turn  about,  while  some  play  on  the  flute  or  other  instru- 
ments. This  ceremony  was  invented  by  one  Mewlana,  whom  the  der- 
vises honour  as  a great  saint ; and  we  are  assured  by  Ricault,  that  this 
man,  whom  he  calls  Mevelava , by  a miracle,  turned  fourteen  days  toge- 
ther without  resting  or  taking  any  nourishment,  while  another  dervise 
named  Hamze,  his  companion,  played  on  the  flute ; after  which  he  fell 
into  an  ecstasy,  and  received  wonderful  revelations,  and  was  very  instru- 
mental in  founding  the  order  of  dervises.  The  flute  is,  they  think,  a 
sacred  instrument  of  music,  sanctified  by  Jacob  and  other  holy  shepherds 
of  the  Old  Testament,  who  made  use  of  it ; yet  the  rigorists  condemn  both 
the  dance  and  instruments  of  music,  as  contrary  to  religion. 

As  to  the  distinction  of  meats,  we  shall  only  add,  that  the  Koran  in 
several  places  forbids  blood,  and  the  flesh  of  beasts  which  have  been  either 
offered  to  idols,  or  which  have  died  naturally  ; and  some  Mussulmans  are 
so  cautious  in  that  point,  that  unless  the  butcher  pronounces  the  prayer 
BismilVah , or  “ In  the  name  of  God,”  &c.,  while  he  kills  any  beast,  they 
do  not  think  it  lawful  to  eat  of  it. 

Usury  is  also  condemned  in  the  second  chapter  of  the  Koran,  and  ranked 
among  the  most  enormous  sins.  Mohammed  does  not  allow  it,  as  the  Jews 
do,  even  towards  infidels.  Yet  there  are  some  Mussulmans 
who  are  usurers  and  extortioners,  and  give  what  interpreta- 
tion they  think  fit,  in  order  to  elude  the  precepts  of  the  Koran,  as  too 
many  Christians  do  with  respect  to  the  Gospel.  The  same  chapter  which 
forbids  usury,  enjoins  mercy  and  forbearance  with  a debtor  who  is  not  able 
to  pay  without  depriving  himself  of  the  necessary  means  for  the  subsist- 
ence of  himself  and  family ; in  which  case,  Mohammed  orders  his  fol- 


Usury 

condemned. 


126 


RELIGIOUS  TENETS,  ETC. 


lowers *not  to  begin  any  prosecutions  for  such  debts,  but  to  reckon  them  as 
an  alms  given  to  the  debtor.  He  may  have  borrowed  this  from  the  law 
of  Moses  and  of  Christ  ; and  the  dictates  of  humanity  may  also  havtr 
inspired  him  to  make  that  law,  both  to  avoid  merciless  and  extortionate  law- 
suits, and  to  prevent  his  subjects  from  being  ruined.  Thus  we  see  the 
Romans,  who  lived  before  the  Gospel,  and  were  but  little,  if  at  all,  ac- 
quainted with  the  law  of  Moses,  had  such  an  abhorrence  of  usury,  that 
they  obliged  usurers  to  restore  four  times  as  much  as  they  had  thus  un- 
justly gained  ; whereas  thieves  were  only  condemned  to  pay  double  what 
they  had  stolen.  Prudence  and  equity  convinced  them  that  a usurer  was 
more  pernicious  to  society  than  a thief. 

The  same  sentiments  of  humanity,  and  the  common  good  of  society, 
prompted  Mohammed  to  abolish  the  barbarous  custom  of  the  Koreishites 
and  other  Arabians,  of  burying  girls  alive ; which  they  pretended  was  in 
order  to  prevent  the  shame  which  they  might  cause  to  their  parents  by 
evil  conduct,  and  the  slavery  and  miseries  to  which  they  were  exposed. 
Moreover,  they  had  no  regard  for  women  but  upon  account  of  propa- 
gation and  pleasure,  and  looked  on  their  birth  as  a misfortune,  their 
death  a happiness ; therefore,  when  a woman  was  in  labour,  she  was 
led  to  a grave,  and  if  delivered  of  a female  child,  it  was  thrown  in  and 
buried. 

The  ceremony  of  marriage  is  in  high  esteem  among  the  Mohammedans; 
yet  it  is  not  celebrated  in  the  presence  of  the  priests,  nor  is  it  considered 
an  act  of  religion,  as  with  the  Jews  and  Christians,  and 
monies.  formerly  with  the  Romans  and  Grecians.  The  Cadi,  of 

civil  judge,  gives  it  a sanction;  “as  to  an  act  purely  relating  to  society, 
which  is  not  valid  without  his  presence.  The  husband  acknowledges  that 
he  has  obliged  himself  to  marry  such  a woman,  to  give  her  such  a dowry, 
and  to  dispose  of  her  at  pleasure  in  case  of  divorce.”  The  woman  is  not 
present  at  this  acknowledgment  ; but  the  father,  or  some  of  the  relations, 
assist  at  it ; which  being  done,  the  husband  takes  possession  of  his  wife; 
who  is  brought  to  him  veiled  under  a canopy,  accompanied  by  friends, 
relations,  slaves,  and  music. 

Ricault  says,  that  “ wives  are  not  jealous  of  concubines,  if  they  be  not 
deprived  of  the  right  which  they  claim,  and  the  law  gives  them,  to  be 
admitted  once  a week  to  their  husbands’  beds.  On  failure  of  this,  they 
may  demand  it  on  the  Thursday  night  of  the  following  week,  and  even  go 
to  law  with  their  husbands  if  they  do  not  grant  it.  If  any  be  so  bashful 
as  to  neglect  this  public  way  of  obtaining  justice,  they  endeavour  to  find 
out  some  other  way  of  recompensing  themselves  for  their  loss.” 

The  majority  of  travellers  affirm  that  the  Turks  have  a kind  of  half 
marriage,  called  Cabin ; which  consists  in  taking  a wife  for  a time  limited. 
This  agreement  is  made  before  the  judge,  who,  in  the  presence  of  the  con- 


OF  THE  MOHAMMEDANS. 


1 21 


trading  parties,  wiites  it  down,  and  the  stipulated  sum  of  money  is  paid 
to  the  woman  when  the  time  is  elapsed. 

The  Mohammedans  are  allowed  to  make  use  of  their  female  slaves:  and 
here  we  must  take  notice,  first,  that  Mussulmans  may  marry  women  of 
any  religion  the  tenets  of  which  are  written  ; and  secondly,  that  all  the 
children,  whether  by  wives  or  slaves,  equally  inherit  their  father’s  pro- 
perty, if  hy  will  or  otherwise  the  father  has  declared  them  free ; in  default 
of  which,  the  children  of  a slave  still  remain  slaves  to  the  eldest  son  of  the 
family. 

Thevenot  says,  “ that  the  Turks  never  marry  their  relations,  unless  they 
are  more  distant  than  eight  generations ; and  that  the  Mohammedan  wo- 
men study  to  embellish  themselves  by  all  the  arts  in  use  among  our  Euro- 
pean ladies, — false  hair,  paint,  rich  clothes,  often  to  the  ruin  of  their  hus- 
bands and  families.” 

The  Koran  inveighs  strongly  against  adultery,  and  orders  that  a husband 
who  accuses  his  wife  of  that  crime,  and  does  not  prove  it,  shall  be  basti- 
nadoed. When  there  are  no  proofs  nor  witnesses,  the  husband  swears 
five  times  that  what  he  alleges  is  true,  and  to  the  last  oath  adds  a curse, 
wishing  he  may  be  cursed  by  God  and  men  if  he  lies;  on  the  other  side, 
the  woman  is  believed  if  she  also  swears  five  times,  and  adds  to  the  last 
cath  a prayer,  desiring  God  to  destroy  her  if  her  husband  speaks  truth. 
However,  if  the  adultery  be  fully  proved,  the  husband  has  her  life  in  his 
power,  and,  if  revengeful,  puts  her  in  a sack  full  of  stones  and  drowns 
her.  But  then,  Tournefort  adds,  that  “ they  are  so  cautious  in  their 
amours,  that  few  die  in  the  water : and  if  the  husband  spares  their  lives, 
they  are  happier  than  before,  because  she  is  obliged  to  marry  her  gallant, 
who,  if  a Christian,  must  embrace  Mohammedism  or  die.”  As  to  the 
adulterer,  he  is  often  condemned  to  ride  an  ass,  with  his  face  towards  the 
tail,  which  he  holds  as  a bridle.  Fie  is  crowned  with  tripe  and  guts,  and 
has  a neckcloth  of  the  same,  and  at  last  is  bastinadoed  upon  the  reins  and 
the  soles  of  his  feet. 

We  must  not  omit  the  curious  particularities  related  by  Ricault,  when 
the  princesses  of  the  Ottoman  empire  are  married  to  some  great  and 
powerful  man  : this  pretended  honour  is  the  effect  of  the  jealousy  which 
the  emperors  of  Turkey  conceive  of  their  power,  and  is  generally  the  fore- 
runner of  theft*  ruin.  “ When  the  Grand  Seignior  is  apprehensive  of  the 
great  power  of  a bashaw,  he  makes  him  marry  one  of  his  sisters,  or  rela- 
tions, under  pretence  of  conferring  upon  him  a greater  honour;  but  instead 
of  being  greater,  he  becomes  the  most  abject  slave  to  the  pride  and  tyranny 
of  a woman,  who  treats  him  like  a footman  : yet  he  dares  not  refuse,  nor 
seem  to  undervalue  this  token  of  his  master’s  favour:  he  must  resolve  to 
devote  himself  wholly  to  her,  and  renounce  all  his  other  wives  or  slaves, 
who  might  lay  claim  to  any  part  of  his  love : if  he  has  already  an  amiable 


' 


129  RELIGIOUS  TENETS,  ETC. 

wife,  and  children  by  her,  who  engages  his  most  tender  affection,  he  is 
obliged  to  turn  her  out  of  his  house,  and  also  every  other  person  who 
might  be  displeasing  to  this  Sultana,  although  unknown  to  him.  If,  before 
the  wedding,  she  sends  to  ask  of  him  money,  jewels,  or  rich  furs,  he  must 
send  them  to  her  with  an  expression  of  pleasure  and  thanks  ; this  is  called 
Aghirlic.  He  is  moreover  obliged  to  settle  upon  her  what  dowry  the 
match-makers  are  pleased  to  appoint.  This  dowry  or  cabin  being  stipu- 
lated before  a judge,  he  is  led  by  a black  eunuch  to  the  Sultana’s  chamber, 
to  give  her  thanks.  When  he  enters  the  room,  she  draws  her  dagger, 
and  haughtily  demands,  who  made  him  so  bold  as  to  approach  her?  He 
answers  with  a profound  respect,  and  shows  to  her  the  Emmery  Padschah , 
or  the  Grand  Seignior’s  order  for  the  wedding.  She  then  rises,  receives 
him  with  mildness,  and  allows  him  to  entertain  her  with  more  familiarity; 
then  a eunuch  takes  his  slippers,  and  places  them  at  the  door,  as  a token 
of  his  meeting  with  a kind  reception.  A few  minutes  after,  the  bashaw 
makes  a low  bow  down  to  the  ground,  and  drawing  back,  makes  a speech, 
to  testify  how  happy  he  thinks  himself  for  the  honour  she  intends  to  confer 
upon  him.  This  being  over,  he  stands  silent,  in  an  humble  posture,  with 
his  hands  across  his  breast,  till  she  orders  him  to  bring  her  some  water. 
He  obeys  readily,  and  kneeling,  presents  to  her  a water-cup  prepared  for 
that  ceremony:  she  raises  a red  veil  embroidered  with  gold  and  silver 
flowers,  which  covered  her  face,  and  drinks : her  women  immediately 
bring  in  a low  table,  on  which  are  set  two  roasted  pigeons,  and  some  can- 
died sugar  on  a plate,  or  a plate  of  sweetmeats.  The  gallant  desires  her 
to  eat,  which  she  refuses  till  he  has  made  her  some  rich  present.  This 
calms  her  anger,  overcomes  her  modesty;  she  sits  down  to  the  table, 
graciously  receives  from  his  hand  the  leg  of  a pigeon,  and  having  eaten 
some,  puts  into  his  mouth  a piece  of  sugar,  then  rises,  and  goes  back  to 
her  place  : all  the  company  withdraw,  and  leave  the  newly-married  couple 
alone  for  the  space  of  an  hour,  that  he  majr  freely  converse  with  her 
Then  his  friends  come  with  instruments  of  music  playing;  they  invite 
him  to  come  to  the  ante-chamber,  where  he  spends  the  night  with  them  in 
drinking  and  diversion : the  Sultana  does  the  same  in  her  room  with  her 
ladies.  At  last,  the  princess  being  tired,  goes  at  break  of  day  to  lie  down 
in  a bed  exquisitely  rich,  well  perfumed,  and  every  way  fit  for  the  cere- 
mony. A eunuch  gives  notice  to  her  husband  by  a sign,  and  introduces 
him  without  noise  into  the  bed-chamber.  He  puts  off  his  upper  garments, 
kneels  for  some  time  at  the  foot  of  the  bed,  then  growing  bolder,  raises 
softly  the  covering,  gently  touches  and  kisses  the  feet  of  the  princess,  and 
places  himself  by  her  side.  In  the  morning,  his  friends  come  again  to  con- 
duct him  to  the  bath,  and  his  spouse  presents  him  with  all  the  linen  requisite 
in  that  place.  After  this,  they  live  more  familiarly  within  doors;  but  in 
public,  she  is  more  reserved,  and  shows  her  superiority.  She  wears  a 


J 


OF  THE  MOHAMMEDANS. 


129 


changiar  or  dagger  by  her  side,  and  requires  of  him  so  many  presents,  that 
sooner  or  later  she  empties  his  coffers.” 

Mohammed,  in  order  to  hinder  his  followers  from  putting  their  wives 
away  too  often,  expressly  forbids  the  taking  of  them  again,  after  a third 
repudiation,  unless  they  have  been  married  and  repudiated 
by  another  man.  This,  they  say,  has  had  so  good  an  effect, 
that  very  few  Mohammedans  are  divorced  from  their  wives,  and  the  number 
of  those  who  take  them  again  is  still  less. 

The  third  divorce  is  called  Ouch-talac ; which  Bespier  explains  three , 
or  the  third  separation  ; of  which  the  Turks  have  three  different  sorts 
made  before  the  Cadi,  and  registered  by  him.  By  the  first  the  husband 
and  wife  are  parted  from  bed  and  board ; she  receiving  from  him  a main- 
tenance. The  second  is  a total  separation  of  body  and  goods  ; the  husband 
must  then  give  her  the  stipulated  dowry  ; after  which,  she  has  no  claim  to 
his  person  or  goods,  and  may  marry  another,  three  lunar  months  after  the 
divorce, for  fear  she  should  be  with  child;  in  which  case, she  cannot  marry 
and  may  even  remain  in  her  husband’s  house,  and  be  maintained  at  his 
cost,  till  she  be  delivered.  The  Ouch-talac  is  the  most  solemn  divorce,  but 
not  practised  by  the  Persians. 

The  women  do  not  enjoy  the  same  privilege  of  parting  with  their  hus- 
bands, unless  for  want  of  necessaries,  as  rice,  coffee,  wood,  money  to  go  to 
the  bagnio,  flax  to  spin  their  clothes,  which  the  law  supposes  they  are 
industrious  enough  to  make. 

Children  come  next  under  our  consideration,  as  being  the  fruits  of  mat- 
rimony. They  become  members  of  Mohammedism  by  circumcision, 
which  they  derive  from  the  Ishmaelites,  who,  as  well  as  the  Jews,  are 
descended  from  Abraham,  to  whom  God  gave  a particular  command  for 
the  performance  of  it. 

The  Turks  do  not  circumcise  their  children  till  they  are  full  seven  years 
old  ; and  when  they  are  beyond  that  age,  they  do  it  when  they  think  fit. 
Chardin  assures  us,  that  the  Persians  perform  this  ceremony  when  the 
boys  are  five  or  six  years  old  ; but  the  Mohammedan  doctors  say,  it  should 
be  done  according  to  the  rules,  at  thirteen,  because  Ishmael  was  circum- 
cised at  that  age  ; or  at  nine,  because  children  begin  then  to  discern  good 
from  evil.  However,  this  is  not  performed  in  the  same  manner  as  by  the 
Jews  ; it  is  done  by  a surgeon,  not  by  a priest;  God  ordained  it  as  a sign 
or  seal  of  the  justice  obtained  by  faith. 

The  day  of  circumcision  is  a day  of  joy  for  all  the  relations  of  the  child. 
He  is  carried  on  horseback,  with  kettle-drums  and  tabors  sounding,  dressed 
in  his  best  attire,  followed  by  his  school-companions,  who  pronounce  aloud 
some  passages  of  the  Koran.  Being  brought  home,  he  is  directed  to  repeat 
the  profession  of  faith,  “There  is  no  other  God  but  God,”  &c.,  holding  up 
one  finger  and  then  he  is  circumcised. 


RELIGIOUS  TENETS,  ETC. 


130 


When  a grown-up  person  embraces  Mohammedism,  he  is  led  on  horse- 
back, carrying  in  his  left  hand  a dart,  with  the  point  turned  towards 
his  heart,  to  testify  that  he  will  rather  suffer  himself  to  be  pierced 
through  the  heart  than  renounce  his  new  religion  ; but  Tournefort  says, 
they  only  make  their  new  converts  lift  up  a finger,  probably  out  of  con- 
tempt for  those  persons  who  leave  the  religion  in  which  they  were 
brought  up. 

Boys  have  a name  given  them  on  the  day  of  their  circumcision,  but  this 
custom  is  also  subject  to  some  variations.  Tournefort  says,  the  father 
gives  what  name  he  pleases  to  his  child  as  soon  as  it  is  born,  holding  him 
in  his  arms,  and  lifting  him  up  to  offer  it  to  God  ; after  which,  he  puts  salt 
into  his  mouth,  and  gives  him  a name  with  a blessing.  Superstition  creeps 
in  ; for  in  Persia,  several  names  taken  out  of  the  Koran  are  huddled 
together,  one  of  which,  drawn  by  an  infant,  is  given  to  the  child. 

Some  Mohammedans  do  not  look  upon  circumcision  as  an  indispensable 
act  of  religion,  nor  is  it  necessary  to  salvation  ; while  others  think  that  this 
ceremony  confers  inward  faith,  and  that  God  will  not  hear  the  prayers  of 
an  uncircumcised  man.  Some  Mussulmans  are  of  opinion  that  the  circum- 
cision of  the  father  has  an  influence  on  his  children,  and  that  it  contributes 
to  their  salvation. 

We  shall  conclude  this  subject  with  a few  remarks  on  the  birth  and 
education  of  children.  When  the  children  of  princes  and  great  lords  are 
born,  the  moment  of  their  birth  is  kept  very  secret,  in  order  to  avoid  all 
charms  and  witchcraft,  and  to  prevent  astrologers  from  casting  their  na- 
tivity, and  foretelling  sinister  events.  The  Mohammedans,  like  other 
nations,  admit  of  adopted  children  ; and  it  is  very  common  among  the 
Turks.  The  manner  of  doing  it,  is  to  make  the  adopted  person  put  on 
and  go  through  the  shirt  of  the  person  who  adopts  him.  This  adoption  is 
called  Jlkhrat . Next  to  the  chief  points  of  religion,  beauty  and  strength 
of  body  are  in  the  greatest  estimation  with  Mussulmans,  who  are  persuaded 
a deformed  body  can  but  cover  a base  soul.  The  Indians  even  pretend  that 
such  bodies  are  prisons,  into  which  souls  are  cast  for  great  crimes  com- 
mitted in  a former  life. 

The  mourning  for  the  dead  begins  with  such  loud  cries  and  lamentations 
made  by  the  women,  that  the  death  soon  becomes  published  to  the  most 
_ , distant  neighbours.  The  custom  of  making  loud  cries  and 

Funeral  ceremo-  e ° 

nie9-  noisy  lamentations  for  departed  friends — of  rolling  in  the 

dust,  or  covering  one’s  self  with  ashes,  &c.,  is  very  ancient  in  the  East; 
nor  is  it  much  altered  among  the  modern  inhabitants  of  those  countries. 
Thevenot  informs  us,  that  these  Turkish  women  give  over  crying  when 
there  are  no  witnesses  of  their  tears,  being  hired  for  that  purpose,  which 
lasts  several  days,  and  is  renewed  at  the  end  of  the  year.  Previously  to 
the  burial,  the  corpse  is  washed  and  shaved,  frankincense  is  burnt  about  ifc, 


OF  THE  MOHAMMEDANS. 


131 


to  expel  the  devil  and  other  evil  spirits,  which,  as  the  Mohammedans  and 
several  other  nations  believe,  rove  about  the  dead,  no  less  than  about  the 
living.  This  ceremony  being  over,  the  body  is  put  into  a burial-dress 
without  a seam,  that  it  may,  as  they  pretend,  kneel  with  less  difficulty 
when  it  is  to  be  examined  in  the  grave.  The  coffin  is  covered  with  a pall, 
preceded  by  imans,  who  pray,  and  followed  by  the  relations  and  friends 
of  the  deceased,  with  the  women,  who  lament  and  shed  tears.  At  the 
grave  the  corpse  is  taken  out  of  the  coffin,  and  put  into  the  ground.  The 
women  stay  there  to  cry. 

The  difference  between  the  graves  of  the  Turks  and  of  the  Christians  in 
those  countries  consists  in  a board,  which  the  Turks  put  over  the  corpse 
slanting,  so  that  one  end  of  it  touches  the  bottom  of  the  grave,  and  the 
other  leans  against  the  top  of  the  grave.  But  neither  the  Turks  nor  the 
Christians  of  the  East  bury  their  dead  in  coffins.  Moreover,  the  Turks 
place  a stone  at  the  head  of  the  corpse,  for  the  convenience  of  the  angels 
who  are  to  examine  the  deceased.  This  civility  which  is  paid  to  them 
will,  as  the  Mohammedans  superstitiously  believe,  make  them  more 
indulgent. 

The  palls  are  different,  and  the  tombs  variously  adorned,  according  to 
the  condition  and  state  of  life  of  the  deceased,  soldiers  or  churchmen, 
rich  or  poor.  The  burying-places  of  the  Mohammedans  are  by  the  high- 
road, “in  order,”  as  Thevenot  says,  “to  put  travellers  in  mind  to  offer 
their  prayers  to  God  for  the  dead,  and  to  obtain  his  blessing.”  For  which 
reason,  those  who  build  a bridge,  or  some  other  public  fabric,  from  an  act 
of  charity,  are  likewise  buried  in  or  near  them.  The  large  stones  which 
are  erected  in  the  churchyards  are  so  numerous,  that  a town  might  be  built 
with  them.  After  the  funeral,  the  relations  and  friends  of  the  deceased 
come  several  days  successively  to  pray  on  his  tomb,  beseeching  God  to 
rescue  him  from  the  torments  inflicted  by  the  black  angels  ; and  calling 
the  deceased  by  his  name,  they  say  to  him,  Fear  not , but  answer  them 
bravely.  On  the  Friday  following,  victuals  and  drink  are  brought  to  the 
grave,  of  which  whoever  passes  by  ma^  freely  partake. 

The  Persian  Mohammedans  have  a strange  notion,  that  the  angel  who 
presides  at  the  birth  of  children  mixes  some  earth  with  the  matter  of  which 
they  are  made,  and  introduces  it  into  the  mother’s  womb  at  the  instant  of 
the  conception  ; whence  they  conclude  that  every  one  must,  endeavour  to 
die  in  the  same  place  from  which  the  angel  took  that  earth.  They  have  a 
more  rational  custom,  grounded  on  principles  of  humanity  ; which  is,  that 
whoever  meets  a funeral  must  accompany  the  corpse,  and  even  help  to 
carry  it,  if  their  help  be  wanted. 

The  same  Persians  have  retained  in  their  mournings  the  old  ceremony 
of  tearing  their  clothes  to  testify  their  grief ; and,  what  is  much  more  com- 
mendable, they  give  alms  during  seven  days.  But,  for  the  satisfaction  of 


132 


RELIGIOUS  TENETS,  ETC. 


our  readers,  we  shall  present  them  with  an  abstract  of  the  account  which 
Chardin  gives  of  the  customs  of  the  Persian  Mohammedans  from  the  death 
of  the  sick  person  to  the  end  of  the  mourning  for  him. 

“At  the  first  signs  of  an  approaching  death,  small  lamps  are  lighted  on 
the  terrace  or  flat  roof  of  the  house  : this  puts  the  neighbours  and  passen- 
gers in  mind  to  pray  for  the  sick  person.  Mollas , or  priests,  are  sent  for; 
they  preach  repentance  to  him,  mentioning  all  the  sins  of  which  he  may 
have  been  guilty.  He  answers  Tube , that  is,  I repent,  to  each  sin  that  is 
mentioned ; and  when  he  has  lost  his  speech,  the  Koran  is  read  by  his 
bed-side,  till  he  gives  up  the  ghost.  This  is  soon  notified  to  the  whole 
neighbourhood  by  excessive  outcries  and  lamentations.  The  relations  and 
other  friends  rend  their  clothes  from  the  neck  to  the  girdle,  tear  off  their 
hair,  scratch  their  faces,  strike  their  breasts,  and  manifest  every  sign  of 
sorrow  and  despair;  but  the  women  exceed  all  bounds  of  moderation  in 
their  grief,  not  without  a mixture  of  long  complaints,  tender  and  moving 
speeches,  addressed  to  the  deceased. 

“The  cazy,  or  judge,  is  now  acquainted  with  the  death.  They  inform 
his  porter,  such  a one  is  dead;  he  answers,  May  your  head  be  sound ; 
and  then  goes  to  the  judge  to  get  from  him  a sealed  piece  of  paper,  by 
which  he  gives  permission  to  have  the  body  washed.  The  permission 
costs  nothing  ; but  the  porter  who  delivers  it  has  some  perquisite,  greater 
or  smaller  according  to  the  rank  and  abilities  of  those  who  desire  it.  This 
paper  is  carried  to  the  Mordichour , or  body-washer,  which  is  an  office  he 
alone,  or  those  whom  he  appoints,  can  perform,  in  order  that  the  number 
of  the  dead  may  be  known,  and  the  particular  distemper  of  which  they 
died.  The  said  mordichour  sends  men  to  wash  the  corpses  of  men,  and 
women  to  wash  the  corpses  of  women.  The  washer  takes  off  the  clothes 
from  the  corpse,  they  being  his  perquisites,  for  no  one  can  touch  a dead 
person  without  being  defiled,  and  he  carries  it  to  the  washing-place.  There 
are  such  places  in  every  town,  situated  in  a retired  and  covered  part  of  it. 
Ispahan,  for  instance,  being  divided  into  two  parts,  has  two  mordichours ; 
and,  among  other  washing-places^  there  is  a very  large  one  in  a back 
court  of  the  Old  Mosque,  twenty  steps  under  ground.  This  is  done  only 
to  the  poor,  for  the  rich  are  washed  at  home  in  a basin  covered  with  a tent, 
lest  any  one  should  see  the  corpse.  When  it  is  washed,  all  the  openings 
are  stopped  up  closely  with  cotton,  to  keep  in  the  foul  humours,  which 
might  defile  it. 

“This  being  over,  the  body  is  put  into  a new  linen  cloth,  on  which 
those  who  can  afford  it  cause  some  passages  of  their  holy  books  to  be 
written.  Some  contain  the  Youchen,  a book  concerning  the  attributes  of 
God,  to  the  number  of  a thousand  and  one  ; which  odd  reckoning  is  to 
show  the  infinite  perfections  of  God,  which  are  not  to  be  comprehended 
by  a thousand  ideas,  more  than  by  one.  The  linen  about  the  corpse  of 


OF  THE  MOHAMMEDANS. 


133 


Saroutaky,  a eunuch  grand  vizier,  who  was  murdered  in  the  reign  of 
Abas  II.,  contained  the  whole  Koran,  written  with  holy  earth  steeped  in 
water  and  gum.  They  call  holy  earth,  that  of  those  places  of  Arabia 
which  the  Mohammedans  look  upon  as  consecrated  by  the  bodies  of  the 
saints  who  died  there. 

“In  this  condition,  the  corpse  is  placed  in  a remote  part  of  the  house  ; 
and  if  it  is  to  be  carried  to  some  distant  burying-place,  they  put  it  in  a 
wooden  coffin,  filled  with  salt,  lime,  and  perfumes,  to  preserve  it.  No 
other  embalming  is  used  in  the  East.  They  do  not  take  out  the  bowels, 
a practice  apparently  to  them  uncleanly  and  wicked.  Persia  being  a hot, 
dry  country,  the  bodies  are  soon  put  into  their  coffins,  otherwise  it  would 
not  be  possible  to  accomplish  it,  because  they  swell  immoderately  in  eight 
or  ten  hours.  The  funerals  are  not  accompanied  in  the  East  with  much 
pomp.  A molla  comes  with  the  coffin  of  the  next  mosque,  an  ill-contrived, 
rough,  unhewn,  and  ill-jointed  box,  made  up  of  three  boards,  with  a cover 
which  turns  by  a peg ; the  corpse  is  put  into  it,  and,  if  the  deceased  were 
poor,  carried  off  without  any  further  ceremony ; only  the  bearers  go  with 
it  very  fast,  and  almost  running,  and  pronouncing  slowly  the  words  Alla , 
Alla!  that  is  God , God! 

“At  the  funeral  of  a person  of  quality,  or  one  who  is  rich,  the  ensigns 
or  banners  of  the  mosque  are  carried  before  the  corpse  : they  are  long  pikes 
of  different  sorts  ; some  have  at  the  end  a hand  of  brass  or  copper,  which 
is  called  the  hand  of  Ali ; others  a half  moon  ; others,  the  names  of  Mo- 
hammed, of  his  daughters,  and  of  his  first  twelve  lawful  successors,  done  in 
ciphers  ; the  latter  are  called  Tcharde  Massoum , that  is,  the  fourteen  pure 
and  holy  ones.  More  poles  are  still  carried,  at  the  top  of  which  are  put 
some  brass  or  iron  plates,  three  fingers  broad,  and  three  or  four  feet  long, 
but  so  thin  that  the  least  motion  makes  them  bend  ; to  them  are  tied  long 
slips  of  taffety,  which  hang  down  to  the  ground.  These  banners  are  fol- 
lowed by  five  or  six  led-horses,  with  the  arms  and  turban  of  the  deceased  ; 
next  to  them  comes  the  Sirpare , or  the  Koran,  divided  into  thirty  guisve 
or  parts,  written  in  large  characters4  each  letter  being  an  inch  in  size. 
The  chief  mosques  have  a similar  one ; thirty  talebelme,  or  students,  carry 
each  one  part,  and  read  it,  so  that  the  whole  is  read  over,  before  the  body 
be  put  into  the  grave.  At  the  burial  of  a woman,  the  tcharchadour , 
that  is,  a pall  supported  on  four  long  sticks,  is  placed  over  the  coffin. 
This  is  the  greatest  funeral  pomp,  which  the  friends  ' and  relations  cannot 
exceed,  unless  by  an  addition  of  each  sort  of  standards,  &c. 

“The  neighbours  or  servants  of  the  deceased  carry  the  corpse,  no 
bearers  being  appointed  to  perform  that  last  duty  ; but  the  Mohammedan 
law  teaches  its  followers  to  grant  their  assistance,  and  carry  the  coffin  at 
least  ten  steps.  Persons  of  note  alight  when  they  meet  a funeral,  comply 
with  that  pious  custom,  and  then  remount  and  proceed  on  their  journey. 


134 


RELIGIOUS  TENETS,  ETC. 

They  do  not  bury  any  one  in  their  mosques,  because,  though  the  corpse  be 
purified,  yet  whatever  it  touches,  or  the  place  in  which  it  is  put,  is  looked 
upon  as  defiled. 

“In  small  towns,  the  burying-places  are  on  the  road-side,  without  the 
gates,  as  a moral  instruction  to  the  living  : but  in  great  towns,  which  are 
situate  in  a dry  air,  several  churchyards  are  to  be  seen.  The  graves  are 
smaller  in  Persia  than  in  other  countries,  only  two  feet  broad,  six  in 
length,  and  four  in  depth.  On  that  side  of  them  which  is  towards  Mecca, 
they  dig  a slanting  vault,  which  is  as  long  and  broad  as  the  first  grave  ; 
they  thrust  the  corpse  into  it  without  a coffin,  the  face  towards  Mecca,  and 
place  two  tiles  to  cover  the  head  from  the  earth,  when  the  grave  is  filled 
up.  If  the  deceased  were  rich,  or  a warrior,  his  turban,  sword,  bow,  and 
quiver  full  of  arrows,  are  set  by  him,  and  the  vault  is  plastered  up  with 
tiles.  The  Sahieds , who  pretend  to  be  the  descendants  of  Mohammed, 
have  no  earth  thrown  upon  them ; their  grave  is  covered  only  with  a stone 
or  brick,  or  that  sort  of  hard,  brown  marble  which  is  common  in  Persia. 

“Stones  are  erected  at  the  end  of  each  tomb,  with  a turban,  if  it  be  a 
man’s  grave ; but  plain,  if  a woman’s.  These  tombstones  ought  not  to 
exceed  the  height  of  four  feet ; commonly  they  are  but  two  feet  high  ; 
the  inscription  on  them  does  not  declare  the  name  nor  praises  of  the  de- 
ceased— it  only  contains  some  passages  of  the  Koran.  The  common  peo- 
ple begin  to  visit  the  grave  at  the  end  of  eight  or  ten  days  ; the  women 
particularly  never  fail;  the  churchyards  are  full  of  them,  morning  and 
evening,  and  on  some  particular  festivals;  they  bring  their  children  with 
them,  and  lament  the  loss  of  their  friends  with  tears  and  cries,  beating 
their  breasts,  tearing  their  hair,  scratching  their  faces,  repeating  the  seve- 
ral dialogues  and . long  discourses  which  they  heretofore  held  with  the 
deceased ; every  now  and  then,  saying,  Rouh,  JRouh , soul,  spirit , whither 
are  you  gone  ? TVhy  do  you  not  animate  this  body  ? And  you , corpse , 
what  occasion  had  you  to  die  ? Did  you  want  gold,  silver,  clothes,  plea- 
sures, or  tender  treatment?  They  are  then  comforted,  and  led  away  by 
their  friends:  sometimes  they  leave  behind  them  cakes,  fruits,  sweetmeats, 
as  an  offering  to  the  angels,  guardians  of  the  grave,  to  engage  them  to  be 
favourable  to  the  deceased. 

“ People  of  quality  generally  order  their  corpse  to  be  buried  near  some 
great  saint  of  their  sect.  They  are  seldom  carried  to  Mecca  or  Medina, 
these  places  being  at  too  great  a distance  ; but  either  to  Negef,  a town  in 
the  country,  called  Kerbela,  where  Ali,  the  great  saint  of  Persia,  lies  in- 
terred ; or  to  Metched,  near  the  grave  of  Iman  Reza,  or  to  Com  near 
Fatime,  (both  were  descendants  of  Ali,)  or  to  Ardevil,  near  Cheik  Sephy, 
at  the  distance  of  two  or  three  months’  journey.  While  they  prepare 
themselves  for  this  long  voyage,  the  coffin  is  put  in  some  great  mosque, 
where  vaults  are  made  for  that  purpose,  which  are  walled  up  to  keep  the 


OF  THE  MOHAMMEDANS. 


135 


body  from  being  seen  ; and  they  do  not  take  it  out  till  every  thing  be 
ready  to  carry  it  off.  The  Persians  fancy  that  corpses,  under  these  cir- 
cumstances, suffer  no  alteration  ; for,  they  say,  before  they  putrify,  they 
must  give  an  account  to  the  angels,  who  stay  at  the  grave  to  examine  them. 
The  funeral  convoy  never  goes  through  a town  ; this,  as  they  think,  would 
be  a bad  omen  ; the  dead  must  go  out  but  not  come  in,  is  a common  say- 
ing among  the  Persians. 

“The  mourning  lasts  forty  days  at  most ; it  does  not  consist  in  wearing 
black  clothes,  (that  colour  is  looked  upon  in  the  East  as  the  devil’s  colour, 
and  a hellish  dress,)  but  in  loud  cries  and  lamentations,  in  sitting  without 
motion,  half-clad  with  a brown  gown  or  one  of  a pale  colour  ; in  fasting 
for  eight  days,  as  if  they  were  resolved  to  live  no  longer.  Other  friends 
send  or  come  themselves  to  comfort  the  mourners.  On  the  ninth  day,  the 
men  go  to  the  bagnio,  have  their  head  and  beard  shaved,  put  on  new 
clothes,  return  their  visits,  and  the  mourning  ceases  abroad  ; but  at  home 
the  cries  are  renewed  now  and  then,  twice  or  thrice  a week,  chiefly  at  the 
hour  of  the  death.  These  cries  diminish  gradually  till  the  fortieth  day ; 
after  which,  no  further  mention  is  made  of  the  deceased.  The  women  are 
not  so  easily  comforted,  for  the  state  of  widowhood  is  generally  for  life  in 
the  East. 

“ The  motives  of  consolation  alleged  in  Persia  on  the  death  of  friends 
and  relations  are  rational,  and  grounded  on  solid  philosophy.  They  com- 
pare this  life  to  a caravan,  or  a company  of  travellers;  all  come  at  last  to 
the  caravansary  or  inn  ; yet  some  arrive  sooner,  some  later.” 

Friday  is  kept  wrholly  by  Mohammedans,  as  the  Saturday  is  by  the 
Jews,  and  Sunday  by  the  Christians ; either  upon  account  of  the  entry  of 
Mohammed  into  Medina,  or  because  God  completed  the 
creation  on  that  day,  or  rather  out  of  policy ; this  being  the 
day  on  which  the  ancient  Arabians  held  their  public  and  solemn  meetings. 
Whatever  may  have  been  the  cause  of  the  sanctification  of  that  day,  it  is 
certain  that  Mohammed  always  kept  it  holy;  for,  as  Abulpharage  observes, 
the  real  motive  of  establishing  festivals  was  in  order,  by  public  assemblies, 
to  render  the  people  more  united,  and  to  have  some  rest  from  their  labours. 
The  Mohammedans  are,  however,  very  profuse  in  their  praises  on  that  day, 
which  they  call  the  “chief  and  most  excellent  of  all  days,”  for  on  it  is 
supposed  that  the  last  judgment  will  take  place. 

Their  months  are  twelve,  alternately  of  thirty  and  twenty-nine  days,  in 
ail  354:  according  to  which  computation,  their  year  is  eleven  days  shorter 
than  ours ; which  inconvenience  is  remedied  by  adding  a month  at  proper 
periods.  We  shall  here  observe,  that  by  the  most  exact  computation,  the 
Mohammedan  Hejira  began  July  the  16th,  in  the  year  of  Christ  622.  The 
names  of  the  months  are,  1.  Moharram.  2.  Saphar.  3.  Rabia  the  First. 
4.  A Second  Rabia.  5.  Sjumada  the  First.  6.  A Second  Sjumada. 


136 


RELIGIOUS  TENETS,  ETC. 


7.  Resjeb.  8.  Siaban.  9.  Rhamadan.  10.  Sjewal.  11.  Dulkadha. 
12.  Dsulkassja,  or  Dulhaggia. 

Four  of  them,  viz.  Moharram,  Resjeb,  Dulkadha,  and  Dulhaggia,  were 
looked  upon  as  sacred  by  the  ancient  Arabians.  No  war  nor  hostility  was 
lawful,  if  begun  or  carried  on  in  these  months ; and  the  majority  of  the 
Arabian  tribes  observed  this  law  so  punctually,  that  even  the  murderer  of 
their  father  or  brother  was  not  to  be  punished,  nor%any  violence  offered  to 
him,  at  that  time.  Dulhaggia  was  sanctified  by  the  pilgrimage  of  Mecca, 
Dulkadha  as  a preparation  to  it,  and  Moharram  as  coming  from  it ; Resjeb 
was  held  still  in  greater  veneration,  being  kept  as  a fast  by  the  Arabian 
idolaters,  who,  on  the  contrary,  spent  the  month  Rhamadan  in  debauchery 
and  drunkenness.  Mohammed  seems  to  approve  of  this  institution  of  the 
sacred  months  in  his  Koran,  in  which  he  blames  those  Arabians  who, 
being  tired  with  living  so  long  without  robbing,  deferred  of  their  own  au- 
thority the  sanctification  of  Moharram  to  the  month  following.  To  defeat 
the  artful  proceedings  of  these  men,  he  enforces  the  keeping  of  the  said 
three  months,  except  in  case  of  a war  against  infidels. 

The  first  Feast  of  which  we  shall  take  notice  is  the  Moon,  of  the  month 
Sjewal,  because  the  Bairam  celebrated  in  that  month  has  some  affinity 
Feast  to  the  our  new  year,  by  the  good  wishes  and  congratulations 

Moon-  then  in  use  with  the  Mohammedans.  This  Bairam  follows 

the  Rhamadan  Fast,  as  Easter  does  that  of  Lent,  and  the  Mussulmans 
begin  it  by  a solemn  and  general  reconciliation,  as  our  Easter  is  remarka- 
ble by  the  Paschal  Communion.  They  have  two  Bairams,  the  greater  one, 
which  we  are  now  describing,  and  the  less,  which  takes  place  seventy 
days  afterwards,  viz.  on  the  10th  of  Dulhaggia.  The  latter  is  called  the 
Feast  of  Sacrifices,  on  account  of  the  victims  offered  during  the  pilgrimage 
of  Mecca.  The  Bairam  is  published  at  the  first  sight  of  the  moon  of 
Sjewal,  or,  if  the  weather  be  so  cloudy  that  the  moon  cannot  be  seen,  as 
expected,  the  feast  begins  on  the  following  day ; for  in  that  case,  they  sup- 
pose the  moon  is  changed.  Among  the  numerous  diversions  then  in  use, 
seats  are  set  in  the  streets,  and  contrived  in  such  a manner  that  those  who 
sit  in  them  may  swing  in  the  air,  accordingly  as  they  are  pushed  faster  or 
slower.  These  seats  are  adorned  with  several  festoons.  They  have  also 
wheels,  on  which  people  are  alternately  at  the  top,  middle,  and  bottom. 
The  night  betwixt  the  4th  and  5th  day  of  Resjeb  is  solemnized,  on  account 
of  the  Rhamadan  Fast,  though  it  happens  two  whole  months  afterwards. 
The  night  from  the  26th  to  the  27th  of  the  second  Rabia  is  sacred,  because 
Mohammed  went  then  to  heaven  upon  the  Borak,  in  the  same  manner  as 
the  birth  of  the  Prophet  has  occasioned  the  keeping  holy  the  night  of  the 
11th  to  the  12th  of  Rabia  the  First.  The  Rhamadan  is,  according  to 
travellers,  a mixture  of  devotion  and  debauchery.  It  begins  with  a kind 
of  carnival,  which  Thevenot,  who  was  an  eye-witness,  describes  in  the 


1 


OF  THE  MOHAMMEDANS. 


1?7 


following  words: — “ The  12th  of  June,  1G57,  was  the  Turks’  carnival,  or 
beginning  of  their  fast.  It  is  called  Laylet  el  Kouvat , that  is,  the  Night 
of  Power , because  the  Mohammedans  believe  that  the  Koran  then  came 
down  from  heaven.  After  sunset,  lamps  are  lighted  in  all  the  streets, 
chiefly  in  that  called  Bazaar,  a long,  broad,  and  straight  street,  through 
which  the  procession  passes.  Ropes  are  hung  every  ten  steps,  to  which 
are  tied  iron  hoops  and  baskets,  each  holding  several  lamps,  thirty  at  the 
Least.  All  these,  being  in  a direct  line,  furnish  a fine  prospect,  and  give  a 
great  light.  Besides  these  several  figures,  the  towers  or  minarets  of  the 
mosques  are  likewise  illuminated.  An  infinite  number  of  people  crowd 
the  streets,  and  with  the  Santons,  &c.,  who  make  part  of  the  ceremony, 
repair  to  the  Cadilesquer , who  informs  them  whether  the  Ramesan  is  to 
be  kept  that  evening.  Being  informed  that  the  moon  has  been  seen,  and 
that  this  is  the  night  appointed  for  the  solemnity,  about  two  hours  in  the 
night,  the  Santons  on  foot,  and  armed  with  clubs,  begin  the  march,  each 
of  them  holding  a taper  in  his  hand,  accompanied  with  other  men  carry- 
ing cresset-lights.  They  dance,  sing,  bawl,  and  howl ; in  the  midst  of 
them  Scheik-el-Arsat,  that  is,  * the  Prince  of  the  Cornutos,’  rides  upon  a 
mule  ; as  he  passes  them,  the  people  make  loud  acclamations.  After  him 
several  men  come  upon  camels,  with  drums,  kettle-drums,  &c.,  followed 
by  others  in  masquerade-dress,  on  foot,  carrying  cresset-lights,  or  long 
poles,  at  the  end  of  which  are  large  iron  hoops  filled  with  squibs  and  fire- 
works, which  are  thrown  among  the  mob.  Next  to  these  the  men  of  the 
bejrs  proceed  on  horseback,  with  their  hand-guns,  &c. ; and  the  procession 
is  closed  by  other  Santons,  who  celebrate  by  their  songs  the  beginning  of 
Ramesan.  The  whole  assembly  is  composed  of  scoundrels  met  together, 
yet  it  is  on  the  whole  comical  and  diverting.”  Their  fast  continues  the 
whole  moon,  and  while  it  lasts,  eating,  drinking,  even  smoking,  and  putting 
any  thing  into  their  mouths,  is  absolutely  forbidden  from  sunrise  to  sunset ; 
but  in  recompense,  they  are  allowed,  during  the  whole  of  the  night,  to  eat 
and  drink  whatever  they  please  without  any  restraint,  with  the  exception 
of  wine.  Formerly,  the  law  punished  those  who  were  convicted  of  drink- 
ing wine,  by  pouring  melted  lead  into  their  throats. 

The  Persians  have  three  feasts  peculiar  to  themselves,  viz.  the  next  day 
after  their  Lent,  the  sacrifice  of  Abraham,  and  the  martyrdom  of  the 
children  of  their  great  prophet,  Ali.  To  these  religious 
festivals,  a fourth  must  be  added,  which  is  a civil  ceremony, 
at  the  beginning  of  the  new  year,  and  usually  lasts  three  days ; but  at 
court  it  is  kept  eight  days  successively.  On  the  first  day  of  the  month 
Zilaje,  (Dulhaggia,)  at  the  moment  of  the  sun’s  entering  into  Aries,  this 
festival  is  proclaimed.  It  is  called  the  Royal  or  Imperial  New  Year,  to 
distinguish  it  from  the  real  new  year,  which  the  Persians  begin  on  the 
day  of  Mohammed’s  flight  from  Mecca.  Chardin  gives  a full  account  of 


138  RELIGIOUS  TENETS,  ETC. 

this  feast ; but  we  shall  merely  notice,  that  it  had  grown  into  disuse  for 
many  years,  but  was  re-established  from  a principle  of  policy  or  supersti- 
tion, or  from  the  interested  views  of  some  astronomers,  who  were  very 
powerful  at  court,  and  who  pretended  that  the  beginning  of  a solar  year 
was  a better  omen  than  that  of  a lunar  year,  especially  considering  that 
the  first  ten  days  of  it,  and  of  the  month  Moharram,  are  days  of  mourning, 
in  memory  of  the  martyrdom  of  Ali’s  children. 

This  last-mentioned  solemnity  is  better  known  by  the  name  of  Hussein, 
or  Hossein’s  feast.  He  was  the  son  of  Ali  and  of  Fatima,  daughter  to 
Mohammed,  and  was  killed  in  a battle,  which,  he  lost,  dis- 
Hussem  s feast.  pUtjng.  for  the  dignity  0f  Khalif.  Hassein,  his  brother,  lost 
his  life  with  him.  The  death  of  these  Mohammedan  prophets,  or  heroes, 
is  still  mourned  for,  where  some  are  seen  half-naked,  and  daubed  over  with 
blood,  in  memory  of  their  tragical  end  ; others  black  their  faces  and  loll 
out  their  tongue,  with  convulsive  motions  of  the  body  and  rolling  their 
eyes,  because  these  two  brothers,  as  the  Persian  legend  relates,  suffered 
so  much  by  drought,  that  they  became  black,  and  their  tongues  came  out 
of  their  mouths.  In  the  intervals  of  those  pious  contortions,  they  call 
aloud  with  ali  their  might,  Hussein!  Hassein!  Hassein!  Hussein! 

The  present  state  and  extent  of  the  Mohammedan  religion  is  most  amply 
delineated  by  Mr.  Mills,  in  the  last  chapter  of  his  excellent  book  ; in 
which  he  traces  it  through  the  extensive  regions  of  Tartary ; 
the  vast  empire  of  China;  the  various  districts  of  Hindoo- 
stan ; from  the  southernmost  point  of  which  this  religion  is  traced  through 
the  Eastern  Islands ; along  the  coasts  of  the  Malayan  Peninsula,  Sumatra, 
Java,  Borneo,  the  Manillas,  and  the  Celebezean  Islands.  The  little  isle  of 
Goram,  one  of  the  Spice  Islands,  (between  Ceram  and  Papua,)  is  the  east- 
ern boundary  of  the  Mohammedan  world. 

The  sword  of  the  Mohammedans  has  for  ages  ceased  to  alarm  the  world, 
and  the  fire  of  their  fanaticism  has  been  spent;  but  their  religion  has  suf- 
fered no  visible  diminution  of  followers : for  although  the  Christians  have 
triumphed  over  the  Moors  in  Spain,  and  checked  the  advancement  of 
Islamism  in  Siberia,  yet  in  the  middle  and  lower  Asia,  and  also  in  Africa, 
the  professors  of  the  Moslems’  creed  have  gradually  increased.  It  is  im- 
possible to  estimate,  with  any  approach  to  accuracy,  the  number  either 
of  Mussulmans  or  of  Christians  ; but,  considering  for  a moment  the  sub- 
ject of  religion  in  a geographical  sense,  it  may  be  generally  remarked,  that 
as  Christianity  has  unlimited  influence  in  Europe,  so  Islamism  is  the 
dominant  religion  in  Asia ; and  that,  as  the  Christian  faith  has  consider- 
able weight  in  America,  Mohammedism  has  its  proportionate  sway  in 
Africa. 


PART  III. 


RELIGIOUS  TENETS,  CEREMONIES,  AND  CUSTOMS  OF 
THE  GREEK  AND  ROMAN  CATHOLIC  CHURCHES. 


CHAPTER  I— GREEK  CHURCH. 


SECTION  I. GREEK  CHURCH  PROPER. 


The  Greek  Church  may  be  considered,  in  regard  to  its  antiquity,  as 
coeval  with  the  Roman  or  Latin  Church  ; and  for  the  first  eight  centuries, 
Greek  Church  the  two  churches  were  assimilated,  not  only  in  regard  to 
Latin  church.  the  peculiar  doctrines  of  their  faith,  but  also  to  their  ac- 
knowledgment of  the  supremacy  of  the  Roman  pontiff.  The  schism  of 
these  two  churches  is  a most  memorable  epoch  in  ecclesiastical  history,  as 
it  forms  the  most  distinguishing  picture  of  the  two  religions  at  the  present 
day.  The  members  of  the  Greek  or  Eastern  Church,  as  contra-distin- 
guished to  the  Roman  or  Western  Church,  are  to  be  found  in  various  parts 
of  Europe,  Asia,  and  Africa,  and  are  again  subdivided  into  three  distinct 
classes : — 1st,  those  who  agree  on  all  points  of  worship  and  doctrine  with 
the  Patriarch  of  Constantinople,  and  reject  the  supremacy  of  the  Roman 
pontiff ; 2d,  those  who  adopt  the  doctrines  and  ceremonies  of  the  Greek 
church,  and  are  entirely  independent  of  the  patriarch  of  Constantinople  ; 
and  3d,  those  who  are  still  subject  to  the  see  of  Rome,  though  not  con- 
forming in  all  points  to  the  worship  of  that  church. 

The  Greek  church  is  considered  as  a separation  from  the  Latin.  In 
the  middle  of  the  ninth  century,  the  controversy  relating  to  the  procession 
Rise  and  sepa-  Holy  Ghost  (which  had  been  started  in  the  sixth 

ration  of.  century)  became  a point  of  great  importance,  on  account 

of  the  jealousy  and  ambition  which  at  that  time  were  blended  with  it. 
Photius,  the  Patriarch  of  Jerusalem,  having  been  advanced  to  that  see  in 
the  room  of  Ignatius,  whom  he  procured  to  be  deposed,  was  solemnly 
excommunicated  by  Pope  Nicholas,  in  a council  held  at  Rome,  and  his 
ordination  declared  null  and  void.  The  Greek  emperor  resented  this 
conduct  of  the  pope,  who  defended  himself  with  great  spirit  and  resolu- 

139 


140 


GREEK  CHURCH  PROPER. 


tion.  Photius,  in  his  turn,  convened  what  he  called  an  oecumenical  coun- 
cil, in  which  he  punounced  sentence  of  excommunication  and  deposition 
against  the  pope,  and  got  it  subscribed  by  twenty-one  bishops  and  others, 
amounting  in  number  to  a thousand.  This  occasioned  a wide  breach 
between  the  sees  of  Rome  and  Constantinople.  However,  the  death  of 
the  Emperor  Michael,  and  the  deposition  of  Photius  subsequent  there- 
upon, seem  to  have  restored  peace ; for  the  Emperor  Basil  held  a council 
at  Constantinople,  in  the  year  869,  in  which  entire  satisfaction  was  given 
to  Pope  Adrian : but  the  schism  was  only  smothered  and  suppressed  for  a 
while.  The  Greek  church  had  several  complaints  against  the  Latin  ; 
particularly  it  was  thought  a great  hardship  for  the  Greeks  to  subscribe 
to  the  definition  of  a council  according  to  the  Roman  form,  prescribed  by 
the  pope,  since  it  made  the  church  of  Constantinople  dependent  on  that 
of  Rome,  and  set  the  pope  above  an  oecumenical  council : but,  above  all, 
the  pride  and  haughtiness  of  the  Roman  court  gave  the  Greeks  a great 
distaste ; and,  as  their  deportment  seemed  to  insult  his  Imperial  Majesty, 
it  entirely  alienated  the  affections  of  the  Emperor  Basil.  Towards  the 
middle  of  the  eleventh  century,  Michael  Cerularius,  Patriarch  of  Constan- 
tinople, opposed  the  Latins  with  respect  to  their  making  use  of  unleavened 
bread  in  the  eucharist,  their  observation  of  the  Sabbath,  and  fasting  on 
Saturdays,  charging  them  with  living  in  communion  with  the  Jews.  To 
this  Pope  Leo  IX.  replied ; and  in  his  apology  for  the  Latins,  declaimed 
very  warmly  against  the  false  doctrine  of  the  Greeks,  and  interposed,  at 
the  same  time,  the  authority  of  his  see.  He  likewise,  by  his  legates, 
excommunicated  the  patriarch  in  the  church  of  Santa  Sophia,  which  gave 
the  last  shock  to  the  reconciliation  attempted  a long  time  after,  but  to  no 
purpose  ; for,  from  that  time,  the  hatred  of  the  Greeks  to  the  Latins,  and 
of  the  Latins  to  the  Greeks,  became  insuperable,  insomuch  that  they  have 
continued  ever  since  separated  from  each  other’s  communion.* 

As  the  numerous  sects  which  are  now  subsisting  in  the  Levant  are  of 
Greek  origin,  and  as  their  principles  and  ceremonies,  except  in  some  few 
State  of  the  particular  points,  are  nearly  the  same,  it  will  be  necessary 
Greek  church.  to  treat  on  the  religion  of  the  Greeks  (properly  so  called) 
before  we  descend  to  the  different  branches  that  have  issued  from  it. 

The  Greek  church,  which  is  now  dependent  on  the  Patriarch  of  Con- 
stantinople, was  not  formerly  so  extensive  as  it  has  been  since  the  emperors 
of  the  East  thought  proper  to  lessen  or  reduce  the  other  patriarchates,  in 
order  to  aggrandize  that  of  Constantinople  ; a task  which  they  accom- 
plished with  the  greater  ease,  as  they  were  much  more  powerful  than  the 
emperors  of  the  West,  and  had  little  or  no  regard  to  the  consent  of  the 
patriarchs,  in  order  to  create  new  bishoprics,  or  to  confer  new  titles  and 


Buck’s  Theolog.  Die.:  art.  Greek  Church. 


GREEK  CHURCH  PROPER. 


141 


privileges.  Whereas,  in  the  western  church,  the  popes,  by  slow  degrees, 
made  themselves  the  sole  arbiters  in  all  ecclesiastical  concerns  ; insomuch 
that  princes  themselves  at  length  became  obliged  to  have  recourse  to  them, 
and  were  subservient  to  their  directions,  on  every  momentous  occasion. 

There  are  several  catalogues  or  lists  now  extant  of  the  churches  which 
are  dependent  on  that  of  Constantinople  ; but  as  most  of  them  are  very 
ancient,  and  do  not  sufficiently  illustrate  the  vast  extent  of  which  that 
church  at  present  boasts,  we  shall  not  quote  any  of  them  in  this  place ; 
but  merely  state,  that  the  number  of  metropolitans  amounts  to  upwards  of 
one  hundred  bishoprics. 

The  Greek  churches,  at  present,  deserve  not  even  the  name  of  the 
shadow  of  what  they  were  in  their  former  flourishing  state,  when  they 
were  so  remarkably  distinguished  for  the  learned  and  worthy  pastors  who 
presided  over  them ; but  now  nothing  but  wretchedness,  ignorance,  and 
poverty  are  visible  among  them.  “I  have  seen  churches,”  says  Ricaut, 
“which  were  more  like  caverns  or  sepulchres  than  places  set  apart  for 
divine  worship ; the  tops  thereof  being  almost  level  with  the  ground. 
They  are  erected  after  this  humble  manner  for  fear  they  should  be  sus- 
pected, if  they  raised  them  any  considerable  height,  of  an  evil  inten- 
tion to  rival  the  Turkish  mosques.  It  is,  indeed,  very  surprising  that, 
in  the  abject  state  to  which  the  Greeks  at  present  are  reduced,  the 
Christian  religion  should  maintain  the  least  footing  among  them.  Their 
notions  of  Christianity  are  principally  confined  to  the  traditions  of  their 
forefathers,  and  their  own  received  customs ; and,  among  other  things, 
they  are  much  addicted  to  external  acts  of  piety  and  devotion,  such  as  tne 
observance  of  fasts,  festivals,  and  penances : they  revere  and  dread  the 
censures  of  their  clergy  ; and  are  bigoted  slaves  to  their  religious  customs, 
which  have  been  irrefutably  proved  to  be  absurd  and  ridiculous  ; and  yet 
it  must  be  acknowledged,  that  although  these  errors  reflect  a considerable 
degree  of  scandal  and  reproach  upon  the  holy  religion  they  profess,  they 
nevertheless  prevent  it  from  being  entirely  lost  and  abolished  among 
them.  A fire  which  lies  for  a time  concealed  under  a heap  of  embers, 
may  revive  and  burn  again  as  bright  as  ever ; and  the  same  hope  may 
be  conceived  of  truth,  when  obscured  by  the  dark  clouds  of  ignorance  and 
error.” 

Tenets  of  the  ■*■*  ^hey  rebaptize  all  those  Latins  who  are  admitted  into 
Greek  church.  their  communion. 

II.  They  do  not  baptize  their  children  till  they  are  three,  four,  five,  six, 
ten,  and  even  sometimes  eighteen  years  of  age. 

III.  They  exclude  Confirmation  and  Extreme  Unction  out  of  the  Seven 
Sacraments. 

IV.  They  deny  there  is  any  such  place  as  Purgatory,  notwithstanding 
they  pray  for  the  dead. 

10 


M2 


GREEK  CHURCH  PROPER. 


V.  They  do  not  absolutely  acknowledge  the  pope’s  supremacy,  nor  that 
of  the  Church  of  Rome,  which  they  look  upon  as  fallen  from  her  supremacy, 
because,  as  a Greek  schismatic  historian  expresses  himself,  she  had  aban- 
doned the  doctrines  of  her  fathers. 

VI.  They  deny,  by  consequence,  that  the  Church  of  Rome  is  the  true 
Catholic  Mother  Church.  They  even  prefer  their  own  to  that  of  Rome  ; 
and  on  Holy  Thursday  excommunicate  the  pope  and  all  the  Latin  pre- 
lates, as  heretics  and  schismatics,  praying  that  all  those  who  offer  up 
unleavened  bread  in  the  celebration  of  the  Sacrament  maybe  covered  with 
confusion. 

VII.  They  deny  that  the  Holy  Ghost  proceeds  from  the  Father  and  the 
Son. 

VIII.  They  refuse  to  worship  the  Host  consecrated  by  Latin  priests 
with  unleavened  bread,  according  to  the  ancient  custom  of  the  Church  of 
Rome,  confirmed  by  the  Council  of  Florence.  They  likewise  wash  the 
altars  on  which  the  Latins  have  celebrated  mass ; and  will  not  suffer  a 
Latin  priest  to  officiate  at  their  altars,  pretending  that  the  sacrifice  ought  to 
be  performed  with  leavened  bread. 

IX.  They  assert  that  the  usual  form  of  words,  wherein  the  Consecra- 
tion, according  to  the  Latins,  wholly  consists,  is  not  sufficient  to  change 
the  bread  and  wine  into  the  body  and  blood  of  Christ,  without  the  use  of 
some  additional  prayers  and  benedictions  of  the  fathers. 

X.  They  insist  that  the  Sacrament  of  the  Lord’s  Supper  ought  to  be 
administered  in  both  kinds  to  infants,  even  before  they  are  capable  of  dis- 
tinguishing this  spiritual  food  from  any  other,  because  it  is  a divine  institu- 
tion. For  which  reason  they  give  the  Sacrament  to  infants  immediately 
after  baptism,  and  look  upon  the  Latins  as  heretics  for  not  observing  the 
same  custom. 

XI.  They  hold  that  the  laity  are  under  an  indispensable  obligation,  by 
the  law  of  God,  to  receive  the  Communion  in  both  kinds,  and  look  on  the 
Latins  as  heretics  who  maintain  the  contrary. 

XII.  They  assert  that  no  members  of  the  Church,  when  they  have 
attained  to  years  of  discretion,  ought  to  be  compelled  to  receive  the  Com- 
munion every  Easter,  but  should  have  free  liberty  to  act  according  to  the 
dictates  of  their  own  conscience. 

XIII.  They  show  no  respect,  no  religious  homage,  nor  veneration  for 
the  Holy  Sacrament  of  the  Eucharist,  even  at  the  celebration  of  their  own 
priests ; and  use  no  lighted  tapers  when  they  administer  it  to  the  sick. 
Moreover,  they  keep  it  in  a little  bag  or  box,  without  any  further  cere- 
mony than  fixing  it  to  the  wall,  where  they  light  up  lamps  before  theif 
images. 

XIV.  They  are  of  opinion  that  such  Hosts  as  are  consecrated  on  Holy 
Thursday  are  much  more  efficacious  than  those  consecrated  at  other  times 


GKEEK  CHURCH  PROPER. 


143 


XV.  They  maintain  that  the  Sacrament  of  Matrimony  is  a union  which 
may  be  dissolved.  For  which  reason,  they  charge  the  Church  of  Rome 
with  being  guilty  of  an  error,  in  asserting  that  the  bonds  of  marriage  can 
never  be  broken,  even  in  case  of  adultery,  and  that  no  person  upon  any 
provocation  whatsoever  can  lawfully  marry  again.  But  the  Greeks  preach 
up  a wholly  different  doctrine,  and  practise  it  daily. 

XVI.  They  condemn  all  fourth  marriages. 

XVII.  They  refuse  to  celebrate  the  solemnities  instituted  by  the  church 
and  the  primitive  Fathers,  in  honour  of  the  Virgin  Mary  and  the  Apostles ; 
and,  independently  of  their  different  manner  of  celebrating  them,  they 
wholly  neglect  and  despise  the  observance  of  several  Saints’  days  which 
are  of  ancient  institution.  They  reject  likewise  the  religious  use  of 
graven  images  and  statues,  although  they  admit  of  pictures  in  their 
churches. 

XVIII.  They  insist  that  the  canon  of  the  mass  of  the  Latins  ought  to  be 
abolished,  as  being  full  of  errors. 

XIX.  They  deny  that  usury  is  a mortal  sin. 

XX.  They  deny  that  the  subdeaconry  is  at  present  a holy  order. 

XXI.  Of  all  the  general  councils  that  have  been  held  in  the  Catholic 
Church  by  the  popes  at  different  times,  they  pay  no  regard  to  any  aftei 
the  sixth,  and  reject  not  only  the  seventh,  which  was  the  second  held  at 
Nice,  for  the  express  purpose  of  condemning  those  who  rejected  the  use 
of  images  in  their  divine  worship,  but  all  those  which  have  succeeded  it, 
by  which  they  refuse  to  submit  to  any  of  their  institutions. 

XXII.  They  deny  auricular  confession  to  be  a divine  precept,  and  pre- 
tend it  is  only  a positive  injunction  of  the  Church. 

XXIII.  They  insist  that  the  confession  of  the  laity  ought  to  be  free  and 
voluntary ; for  which  reason  they  are  not  compelled  to  confess  themselves 
annually,  nor  are  they  excommunicated  for  the  neglect  of  it. 

XXIV.  They  insist  that  in  confession  there  is  no  divine  law  which  en- 
joins the  acknowledgment  of  every  individual  sin,  or  a discovery  of  all  the 
circumstances  that  attend  it,  which  alter  its  nature  and  property. 

XXV.  They  administer  the  sacrament  to  their  laity  both  in  sickness 
and  in  health,  though  they  hqve  never  applied  themselves  to  their  con- 
fessors ; and  the  reason  of  which  is,  that  they  are  persuaded  all  confes- 
sions should  be  free  and  voluntary,  and  that  a lively  faith  is  all  the  prepa- 
ration that  is  requisite  for  the  worthy  receiving  of  the  Sacrament  of  the 
Lord’s  Supper. 

XXVI.  They  look  down  with  an  eye  of  disdain  on  the  Latins  for  their 
observance  of  the  vigils  before  the  nativity  of  our  Blessed  Saviour,  and 
the  festivals  of  the  Virgin  Mary  and  the  Apostles,  as  well  as  for  their  fast- 
ing in  Ember-weeK.  They  even  affect  to  eat  meat  more  plentifully  at 
those  times  than  at  any  other,  to  testify  their  contempt  of  the  Latin  cus- 


1 


144 


GREEK  CHURCH  PROPER. 


toms.  They  prohibit  likewise  all  fasting  on  Saturdays,  that  preceding 
Easter  only  excepted. 

XXVII.  They  condemn  the  Latins  as  heretics,  for  eating  such  things 
as  have  been  strangled,  and  such  other  meats  as  are  prohibited  in  the 
Old  Testament. 

XXVIII.  They  deny  that  simple  fornication  is  a mortal  sin. 

XXIX.  They  insist  that  it  is  lawful  to  deceive  an  enemy,  and  that  it  is 
no  sin  to  injure  and  oppress  him. 

XXX.  They  are  of  opinion  that,  in  order  to  be  saved,  there  is  no  neces- 
sity to  make  restitution  of  such  goods  as  have  been  stolen  or  fraudulently 
obtained. 

XXXI.  To  conclude : they  hold  that  such  as  have  been  admitted  into 
holy  orders  may  become  laymen  at  pleasure.  From  whence  it  plainly 
appears  that  they  do  not  allow  the  character  of  the  priesthood  to  be  inde- 
lible. To  which  it  may  be  added,  that  they  approve  of  the  marriage  of 
their  priests,  provided  they  enter  into  that  state  before  their  admission  into 
holy  orders,  though  they  are  never  indulged  in  that  respect  after  their 
ordination. 

The  Patriarch  of  Constantinople  assumes  the  honourable  title  of  Univer - 
sal  or  (Ecumenical  Patriarch . As  he  purchases  his  commission  of  the 

of  Grand  Seignior,  it  may  be  easily  supposed  that  he  makes  a 
tyrannical  and  simoniacal  use  of  a privilege  which  he  holds 
himself  by  simony.  The  patriarch  and  bishops  are  always  single  men; 
but  the  priests  are  indulged  in  marriage  before  ordination  ; and  this  custom, 
which  is  generally  practised  all  over  the  Levant,  is  very  ancient.  Should 
a priest  happen  to  marry  after  ordination,  he  can  officiate  no  longer  as 
priest,  which  is  conformable  to  the  injunctions  of  the  council  of  Neocesa- 
rea ; the  marriage,  however,  is  not  looked  upon  as  invalid;  whereas,  in 
the  Latin  church,  such  marriages  are  pronounced  void  and  of  no  effect, 
because  the  priesthood  is  looked  upon  as  a lawful  bar  or  impediment. 

Their  Pappas , or  secular  priests,  not  having  any  settled  and  competent 
livings,  are  obliged  to  subsist  by  simoniacal  practices.  “ The  clergy,”  says 
Ricaut,  “ are  almost  compelled  to  sell  those  divine  mysteries 
which  are  intrusted  to  theij  care.  No  one,  therefore,  can 
procure  absolution,  be  admitted  to  confession,  have  his  children  baptized, 
be  married  or  divorced,  or  obtain  an  excommunication  against  his  adver- 
sary, or  the  communion  in  time  of  sickness,  without  first  paying  down  a 
valuable  consideration.  The  priests  make  the  best  market  they  can,  and 
fix  a price  on  their  spiritual  commodities  in  proportion  to  the  devotion  or 
abilities  of  their  respective  customers added  to  which,  they  are  so  ava- 
ricious and  rigid  with  their  parishioners,  that  they  will  scarcely  part  with 
a single  drop  of  holy  water  without  being  paid  for  it  beforehand. 

The  Greek  church  has  no  established  fund  for  the  maintenance  of  their 


Patriarch 
Constantinople. 


Pappas  or 
Priests. 


J 


GREEK  CHURCH  PROPER. 


145 


clergy;  they  subsist  therefore  by. the  levying  of  some  certain  duties,  and 
by  the  charity  and  benevolence  of  well-disposed  Christians.  Each  parish 
is  obliged  to  maintain  its  own  curate.  Every  house  is  assessed  at  a cer- 
tain annual  sum,  which  must  be  paid  in  money  or  effects.  Each  diocese 
is  likewise  taxed  for  the  more  honourable  support  of  its  bishop,  &c.  ; 
but  the  avarice  and  illegal  practices  of  the  collectors  countenance  and 
encourage  the  petty  shifts  and  evasions  which  are  daily  practised  to  elude 
them.  Regarding  the  charity  of  the  people,  it  is  so  very  cold  and  lan- 
guid, that  it  seems  almost  a sufficient  plea  for  the  simoniacal  practices  of 
the  clergy. 

A monastic  life  is  held  in  great  veneration  among  the  Greeks ; and 
Monastic  life  although  there  are  monks  of  different  orders  among  them, 
nerationfreat  ve  yet  all  of  them  owe  their  origin  to  St.  Basil,  who  was  the 
sole  founder  of  the  monastic  state. 

The  two  principal  are  styled  the  Grand  and  Angelical  Habit , and  the 
Lesser  Habit . Those  belonging  to  the  former  are  persons  of  worth  and 
„ . . , _ distinction,  and  who  prefer  to  lead  a more  righteous  life 
ders-  than  the  rest.  Monks  of  the  Lesser  Habit  are  inferior  per- 

sons, who  do  not  pretend  to  lead  such  sanctified  lives.  The  latter  live 
uncontrolled,  and  are  left  to  their  own  discretion  ; for  which  reason,  before 
they  take  up  the  habit*,  they  deposit  a certain  sum  of  money  for  a cell  or 
small  apartment,  and  other  accommodations,  belonging  to  the  convent. 
The  procurator  or  steward,  indeed,  supplies  them  with  bread  and  wine, 
in  the  same  manner  as  the  rest;  but  in  every  other  respect  they  provide 
for  themselves ; and,  being  thus  free  from  all  the  encumbrances  of  a con- 
vent, each  one  pursues  his  own  particular  affairs. 

There  is  a third  order,  who  are  known  and  distinguished  by  the  name 
of  Anchorets  ; and,  though  they  do  not  choose  to  work,  nor  to  perform  the 
other  duties  of  the  convent,  they  are  still  very  desirous  of 
passing  their  lives  in  solitude  and  retirement.  They  pur- 
chase, therefore,  a cell,  or  a little  commodious  apartment  exterior  to  the 
convent,  with  a small  spot  of  ground  contiguous  to  it,  sufficient  to  maintain 
them  ; and  they  never  attend  the  convent  but  on  solemn  festivals,  on  which 
days  they  assist  at  the  celebration  of  divine  service.  As  soon  as  their 
public  devotions  are  over,  they  return  to  their  cells,  and  spend  their  time 
in  the  pursuit  of  their  customary  avocations,  without  being  confined  to  any 
set  time  for  their  prayers,  or  other  acts  of  private  devotion.  There  are 
some  of  these  anchorets,  however,  who  retire  altogether  from  the  convent, 
with  the  license  and  approbation  of  their  abbot,  in  order  to  live  still  more 
retired  and  to  apply  themselves  more  closely  to  prayer  and  contemplation. 
Having  no  grounds  nor  vineyards  of  their  own  to  improve,  the  convent  sends 
them  once  at  least,  if  not  twice,  a month,  a stated  allowance.  Those,  how- 
ever, who  decline  being  dependent  on,  or  pensioners  to,  the  abbot,  rent 


146 


GREEK  CHURCH  PROPER. 


some  small  vineyards  situate  near  their  cells,  and  maintain  themselves  out 
of  the  profits  and  product  of  them.  Some  live  upon  figs,  some  upon 
cherries,  and  others  upon  such  wholesome  fruits  of  a similar  nature  which 
they  can  most  commodiously  procure.  Some  sow  beans  in  their  proper 
season ; and  others  earn  their  bread  by  transcribing  books  or  manuscripts. 

Besides  these  monks,  there  are  likewise  nuns,  who  form  themselves  into 
communities.  They  are  confined  in  convents,  and  live  subject  to  the  rule 
of  St.  Basil.  They  are  in  no  degree  inferior  to  the  monks 
with  respect  to  their  abstemious  course  of  life,  their  pe- 
nances, fasts,  prayers,  and  other  acts  of  devotion  which  are  in  general 
practised  by  recluses. 

These  nuns  in  general  wear  the  same  habit,  which  is  black,  with  a 
woollen  gown  of  the  same  colour.  Their  arms  and  hands  are  covered  to 
their  very  fingers’  ends.  Their  heads  are  all  shaved  close ; and  each  of 
them  has  a separate  residence,  with  a commodious  room  above  and  below. 
Those  who  are  in  good  circumstances  are  allowed  to  keep  a servant ; and 
sometimes  they  entertain  young  ladies  in  their  society,  and  train  them  up 
in  the  practice  of  piety.  After  the  customary  duties  are  over,  their  leisure 
hours  are  advantageously  spent  in  all  manner  of  curious  needlework. 

The  fasts  of  the  Greeks  are  quite  different  from  those  of  the  Latins ; 
for  those  of  the  latter  are  festival  days  when  compared  with  the  former; 

inasmuch  as  they  not  only  abstain  from  eating  the  flesh 
of  animals,  and  their  produce,  such  as  butter  and  cheese ; 
but  they  eat  no  manner  of  fish,  and  content  themselves  with  fruits  and 
herbs,  to  which  they  put  a drop  or  two  of  oil;  allowing  themselves  but  a 
very  small  quantity  of  wine.  The  monks  are  still  more  rigorous  ; for  they 
never  taste  a drop  of  wine  nor  oil,  except  on  Saturdays  and  Sundays. 

The  Greek  monks,  according  to  Angelus,  are  obliged  to  fast  three  days, 
that  is,  Mondays,  Wednesdays,  and  Fridays,  in  every  week.  On  which 
days,  about  two  in  the  afternoon,  they  go  to  prayers  ; after  that,  they  take 
some  small  refreshment,  which  principally  consists  of  a few  beans,  with  a 
little  broth,  without  either  oil  or  butter,  or  some  other  relished  roots,  with 
a small  quantity  of  vinegar.  In  the  evening,  they  resume  their  prayers, 
when  service  is  over,  they  seat  themselves  round  about  the  church,  and  the 
procurator  distributes  to  each  man  a slice  of  bread  and  a glass  of  water 
This  indulgence,  however,  is  shown  only  to  the  junior  monks  ; the  seniors 
have  no  share  in  this  distribution.  ' After  a short  interval  they  return  to 
their  public  devotions,  which  last  about  half  an  hour,  and  sometimes  an 
hour.  On  going  out  of  the  church,  they  pass  in  review  before  their 
superior  or  principal,  who  stands  at  the  churcn-door,  and  ask  his  blessing, 
which  he  gives  to  each  of  them  in  the  following  terms,  God  be  propitious 
to  thee , my  son!  After  this  benediction,  each  retires  to  his  own  cell, 
without  speaking  a single  word  upon  any  occasion  By  their  rule  they 


GREEK  CHURCH  PROPER. 


147 


are  enjoined,  after  this,  to  spend  a whole  hour  on  their  knees  in  private 
prayer.  This  exercise  of  devotion  is  followed  by  a very  short  repose  ; for 
about  midnight,  or  soon  after,  they  rise  again,  and  attend  their  public 
prayers,  which  are  not  over  till  break  of  day ; at  which  time  every  one 
withdraws  to  his  particular  avocations,  till  some  short  interval  before 
dinner,  which  is  spent  again  at  church  in  public  devotions.  As  soon  as 
dinner  is  served,  the  monks  beg  their  abbot  or  superior’s  blessing,  who 
stands  at  the  upper  end  of  the  table.  If  any  monk  has  had  the  misfortune 
to  oversleep  himself,  and  comes  too  late  to  church  in  the  morning,  as  a 
penance  for  his  indolence  and  neglect  he  is  ordered  to  stand  at  the  lower 
end  of  the  table,  and  there  repeat  over  and  over,  with  an  audible  voice, 
but  with  an  humble  and  contrite  heart,  these  words,  Have  compassion , O 
Lord , on  thy  unworthy  servant , according  to  thy  infinite  goodness  and 
mercy!  till  the  monks  are  risen  from  table,  and  are  ready  to  go  away. 
Then  the  penitent  prostrates  himself,  with  his  face  to  the  very  ground, 
imploring  forgiveness  in  this  humble  posture,  and  crying  out,  Oh!  holy 
fathers , pray  for  me , who  am  a poor  sinful  sluggard!  whereupon  they 
with  one  voice  reply,  God  forgive  you , my  brother!  After  which  they 
all  depart,  except  the  poor  penitent,  who  stays  behind  and  dines  by 
himself.  None  are  exempted  from  this  penance,  from  the  highest  to  the 
lowest. 

The  Moscovites,  however,  having  neither  wine  nor  oil,  are  indulged  in 
eating  flesh.  They  abstain  from  eating  flesh,  butter,  and  cheese,  on  Wed- 
nesdays and  Fridays,  but  have  the  free  use  of  fish.  The  Greeks  and 
other  Eastern  nations  censure  the  Latins  very  severely  for  fasting  on 
Saturdays  ; since  that  day,  in  their  opinion,  is  a festival,  as  well  as  Sunday; 
and  this  they  endeavour  to  prove  from  their  ancient  canons  and  the  prac- 
tice of  the  primitive  Christians.  In  short,  with  respect  to  ceremonies,  it 
maybe  said  in  general,  that  they  observe  a much  greater  number  than  any 
other  Christian  country  whatsoever.  The  veneration  which  they  pay  to 
images  is  boundless  and  extravagant.  Upon  a solemn  festival  they  plant 
the  image  of  the  saint  to  whom  that  day  is  devoted  in  the  centre  of  the 
church  ; which  statue,  or  picture,  is  always  an  historical  representation 
of  some  remarkable  transaction  which  they  then  commemorate,  as,  for 
instance,  the  nativity,  or  resurrection  of  our  Blessed  Saviour;  at  which 
time  every  devotee  then  present  salutes  the  image  ; and  this  religious 
adoration  is  not  performed  by  failing  down  on  their  knees,  prostration,  or 
any  other  particular  gesticulations  of  the  body ; but  by  barely  kissing  the 
image.  If  it  happens  to  be  a representation  of  our  Blessed  Lord,  they 
kiss  his  feet;  if  of  the  Virgin  Mary,  they  salute  her  hands;  and  if  it  be 
only  the  image  of  some  memorable  saint,  they  approach  him  with  more 
familiarity,  and  kiss  his  cheek. 

The  supreme  head  of  the  Greek  church  is  the  Patriarch  of  Constants 


148 


GREEK  CHURCH  PROPER. 


nople,  whom  they  style  the  13th  Apostle;  and  whose  usual  title,  when  he 
Head  of  the  subscribes  any  letter  or  missive,  is,  “ By  the  mercy  of  God , 

Greek  church.  Archbishop  of  Constantinople , the  New  Borne , and  (Ecu- 

menical Patriarch .”  The  right  of  electing  him  is  vested  in  the  twelve 
bishops  who  reside  nearest  that  famous  capital;  but  the  right  of  confirming 
the  election,  and  of  enabling  the  new  chosen  patriarch  to  exercise  his 
spiritual  functions,  belongs  only  to  the  Turkish  emperor. 

A patriarch  of  Constantinople  formerly  paid  but  ten  thousand  crowns 
for  his  instalment ; but  subsequently  the  price  was  advanced  to  twenty-five 
thousand.  Even  fifty  and  sixty  thousand  have  been  given  by  different 
patriarchs.  Independently  of  this  charge,  which  is  so  exceedingly  heavy, 
the  ministers  of  state  often  exact  other  fees,  so  very  enormous,  that  the 
patriarch  becomes  always  encumbered  with  debts,  and  is  forced  to  study 
incessantly  new  ways  and  means  to  satisfy  the  avarice  of  his  creditors.  If 
he  once  proves  deficient  in  his  payments,  he  is  presently  deposed.  And 
these  may  be  considered  as  the  genuine  causes  of  those  revolutions  which 
so  frequently  occur  in  the  Greek  church,  and  which  tend  to  support  the 
tyrannical  power  of  the  Turks  in  the  election  of  the  clergy. 

The  revenues  of  the  Patriarch  of  Constantinople  are  very  precarious, 
and  increase  or  decrease  in  value  according  to  the  degree  of  oppression 
which  he  suffers  from  the  Turks,  or  to  the  character  which 
ev  n ’ he  himself  bears,  of  being  a virtuous  or  a dishonest  man. 
The  following  are  the  sources  from  which  his  revenues  arise.  As  soon  as 
the  patriarch  is  elected,  he  disposes  of  the  vacant  bishoprics  and  other 
benefices  to  the  best  purchaser  ; and,  independently  of  the  advantage  of 
these  sales,  each  bishopric,  benefice,  living,  and  convent,  within  his  juris- 
diction, is  assessed  at  a certain  annual  sum.  Every  priest  in  Constanti- 
nople pays  him  annually  a crown.  The  bishops,  following  the  laudable 
example  of  their  patriarch,  exact  the  utmost  from  those  persons  whom  they 
admit  into  holy  orders ; and  the  priests,  again,  obtain  a supply  for  their 
pecuniary  necessities,  by  the  sale  of  the  blessed  Sacraments  to  the  people. 
They  likewise  make  them  pay  for  their  holy  water,  their  consecrated 
bread,  and  the  very  seats  in  their  churches.  Several  bishoprics  are  as- 
sessed after  the  rate  of  a thousand  crowns  per  annum,  and  the  convents  in 
proportion.  There  are  about  one  hundred  and  fifty  bishops  and  arch- 
bishops who  are  dependent  on  the  patriarch;  and  he  receives  a fee  from 
every  one  whom  he  ordains  in  Constantinople,  whether  he  be  priest  or 
deacon  ; and  those  who  are  constituted  bishops  or  archbishops  make  him 
a present  in  proportion  to  their  quality.  For  every  marriage  that  is 
solemnized  in  Constantinople,  or  within  the  jurisdiction  thereof,  he  has  a 
crown.  This  perquisite  at  one  time  amounted  to  a very  considerable  sum, 
on  account  of  the  vast  number  of  Greeks  who  settled  in  Constantinople. 
The  fee  upon  a second  marriage  is  double  ; and  for  the  third  and  last  he 


GREEK  CHURCH  PROPER. 


149 


receives  a triple  gratuity,  no  fourth  marriage  being  allowed  according  to 
the  tenets  of  the  Greek  church. 

'One  of  the  principal  branches  of  the  patriarch’s  revenues  arises  from 
particular  patrimonies,  or  estates  of  inheritance.  In  case  a priest  dies 
without  issue,  the  patriarch  has  a just  claim  to  all  his  effects,  as  the  spi- 
ritual father  and  common  heir  of  the  clergy ; and  those  Greeks  who  die 
possessed  of  very  large  estates  generally  remember  the  patriarch  in  their 
wills,  and  leave  him  either  lands,  houses,  or  ready  money.  Once  in  three 
years,  he  collects  a penny  per  head  of  every  parishioner  in  his  patriarch- 
ate ; to  which  are  added  the  contributions  raised  for  him  during  Lent  in 
the  churches  of  Constantinople  and  Galata.  Finally,  the  Czar  of  Mus- 
covy himself  makes  him  a very  handsome  present  as  a mark  of  his  pecu- 
liar friendship  and  respect ; and,  on  the  other  hand,  the  Greeks  testify  an 
extraordinary  regard  for  the  Russian  nation,  on  account  of  some  particular 
prophecies,  which  intimate  that  the  Russians  will  one  day  deliver  the 
Greeks  from  the  tyranny  and  oppression  of  the  Turks. 

After  the  Patriarch  of  Constantinople,  the  richest  is  that  of  Jerusalem, 
on  account  of  the  large  sums  of  money  arising  from  his  profits  by  conse- 
crated fires.  The  Patriarch  of  Antioch  is  the  poorest  of 
Other  patriarchs.  tkem  a||.  That  of  Alexandria  is  very  powerful,  with  re- 
spect to  the  ecclesiastical  government ; and  he  makes  himself  formidable 
by  the  execution  of  his  penal  laws.  He  assumes  the  grand  title  of  Judge 
of  the  whole  World,  as  well  as  that  of  Pope.  But  what  distinguishes  him 
in  a particular  manner  from  the  Patriarch  of  Constantinople  is,  the  advan- 
tage which  he  enjoys  of  being  less  exposed  to  the  avarice  and  resent- 
ments of  the  Turks.  His  election  is  carried  on  without  those  artifices  and 
intrigues  which  are  practised  in  that  of  the  former,  and  the  votes  of  the 
electors  are  much  more  free. 

As  to  the  revenues  of  the  archbishops  and  bishops,  they  consist,  in  like 
manner,  in  the  moneys  arising  from  their  respective  ordinations.  They 

Revenues  of  the  ^ave  a ^ee  a crown  upon  all  marriages;  and  every  house  * 
other  clergy.  in  their  particular  diocese  supplies  them  with  a certain 
quantity  of  corn,  fruits,  wine,  and  oil.  The  priests  live  on  the  revenues  of 
the  churches,  or  on  the  voluntary  bounty  and  benevolence  of  their  parish- 
ioners, and  their  public  collections  on  solemn  festivals.  Every  time  a 
priest  says  mass,  either  on  a holyday  or  Sunday,  each  house  pays  him 
two-thirds  of  a farthing  ; and,  as  a grateful  acknowledgment,  the  priest  on 
his  part  is  obliged,  before  the  sacrifice  is  offered  up,  to  say  a prayer,  and 
beg  of  God  to  bless  each  of  his  benefactors  for  this  small  gratuity.  It  is, 
however,  a custom  among  the  Greeks  to  enjoy  themselves,  and  to  have  an 
elegant  entertainment  on  all  solemn  festivals,  at  which  the  priests  always 
attend,  and  give  their  blessing  as  soon  as  the  first  course  comes  upon  the 
table.  This  short  religious  service  entities  them  to  some  bread,  meat, 


150 


GREEK  CHURCH  PROPER. 


wine,  and  a small  sum  of  money.  As  their  whole  maintenance,  however, 
depends  upon  the  good  circumstances  and  liberality  of  their  parishioners, 
their  income  is  very  uncertain  and  precarious,  which  naturally  tends  to 
make  them  avaricious  and  anxious  in  mind,  abject  and  submissive  in  theii 
behaviour,  and  lukewarm  in  their  devotion.  If  any  religious  services  be 
required  of  them,  whether  it  be  absolution,  confession,  baptism,  marriage, 
divorce,  excommunication,  or  administration  of  the  sacraments  to  the  sick, 
the  price  of  each  individual  service  must  be  first  settled  and  adjusted. 
The  priests  make  the  best  bargain  they  possibly  can,  always  proportioning 
their  fees  to  the  zeal  and  circumstances  of  the  devotees  with  whom  they 
hold  this  religious  commerce. 

The  patriarch  is  elected  by  the  archbishops  and  bishops,  by  a majority 
of  votes ; but  this  formality  carries  with  it  no  weight  nor  importance, 
Election  of  the  consent  and  approbation  of  the  Grand  Seignior, 

patriarch.  Before  the  election  begins,  it  is  customary  to  address  the 

Grand  Vizier  for  his  license  and  permission  to  proceed  with  it ; and  this 
minister  summons  the  archbishops,  and  inquires  of  them,  whether  they  be 
fully  determined  to  proceed  to  the  election  of  a new  patriarch.  He  repeats 
the  question  a second  time,  and  grants  his  consent,  together  with  the  baratz. 
His  highness  then  presents  the  patriarch  with  a white  horse,  a black 
capuch,  a crosier,  and  an  embroidered  caftan.  In  this  ceremony,  the  Turk 
retains  the  ancient  custom  of  the  Grecian  emperors.  After  this,  the  patri- 
arch, attended  by  a long  train  of  Turkish  officers,  his  own  clergy,  and  a 
great  concourse  of  people,  repairs  to  his  patriarchal  see  with  all  imaginable 
pomp  and  solemnity.  The  principal  archbishops,  and  the  remainder  of 
the  clergy,  with  wax  tapers  in  their  hands,  receive  him  at  the  church  door; 
and  the  Bishop  of  Heraclea,  as  chief  archbishop,  having  a right  to  conse- 
crate him,  being  dressed  in  his  pontifical  robes,  takes  the  patriarch  by  the 
hand,  and  conducts  hin  to  the  throne.  Previously  to  this  ceremony,  how- 
ever, he  makes  a short  harangue  to  the  people,  and  informs  them,  that 
such  a person  has  been  elected  patriarch  by  the  general  suffrage  of  the 
archbishops  and  bishops,  according  to  the  canons  of  the  church  ; and  then 
invites  the  patriarch  to  take  possession  of  the  important  trust  reposed  in 
him,  who  with  gravity  professes  to  decline  it,  as  not  considering  himself 
worthy  of  so  great  an  honour  : however,  as  it  is  conferred  upon  him  by 
the  will  of  Heaven,  he  submits  at  last  to  the  decisions  of  the  clergy.  This 
ceremony  being  accomplished,  he  receives  the  cross,  the  mitre,  and  the 
other  pontifical  ornaments,  from  the  hands  of  the  Archbishop  of  Heraclea. 
He  seats  himself  on  his  throne  ; and  the  bishops,  inferior  clergy,  and  the 
populace,  pay  him  the  usual  compliments,  exclaiming,  Ad  multos  annos 
Domine . The  celebration  of  the  mass,  with  the  usual  ceremonies  observed 
on  solemn  festivals,  immediately  succeed,  and  close  the  ceremony. 

According  to  ancient  custom,  the  patriarch,  bishops,  and  other  dignified 


GREEK  CHURCH  PROPER. 


151 


clergy,  ought  to  hare  none  but  monks  for  their  ministers,  and  no  secular 
Order  of  as  assistants.  Before  the  conquest  of  Constantinople  they 
Bistants.  were  ecclesiastics,  but  at  present  they  are  all  seculars,  four 

only  excepted  ; and  this  arrangement  augments,  on  the  one  hand,  the 
revenues  of  the  patriarch,  and,  on  the  other,  gratifies  the  ambition  of  the 
seculars.  The  following  are  the  several  officers,  ranged  in  their  proper 
order,  in  regard  to  their  respective  functions,  both  ecclesiastical  and  civil: — 

At  the  patriarch’s  right  hand  stands  his  grand  (economist,  or  high 
steward,  whose  peculiar  province  it  is  to  collect  the  revenues,  and  discharge 
the  necessary  disbursements,  of  the  patriarchate.  He  delivers  in  his  ac- 
counts twice  a year,  and  assists  at  the  patriarchal  tribunal  whenever  the 
court  sits.  When  a bishop  dies,  he  likewise  superintends  the  affairs  of 
the  vacant  see,  and  has  the  first  vote  in  every  new  election. 

The  grand  sacellarius , or  high-master  of  the  chapel,  assists  the  patriarch 
in  the  administration  of  all  his  judicial  affairs,  and  in  the  regular  perform- 
ance of  the  several  ceremonies  enjoined  by  the  church.  It  is  a part  of 
his  office,  likewise,  to  present  all  candidates  to  be  ordained ; and  not  only 
the  monasteries  of  the  monks,  but  the  convents  of  the  nuns,  are  subject  to 
his  inspection. 

The  high  treasurer , who  is  keeper  of  the  sacred  vessels  and  pontifical 
ornaments  belonging  to  the  church,  stands  at  the  door  of  the  vestry,  in 
which  they  are  always  deposited,  and  not  only  delivers  out  the  proper  ha- 
biliments to  the  officiating  prelate,  but  takes  care  that  every  article  be  regu- 
larly placed  upon  the  altar.  WThen  any  bishopric  is  vacant,  it  is  his  pro- 
vince likewise  to  take  care  of  the  revenues  belonging  to  it. 

The  grand  official  takes  cognisance  of  all  affairs  relating  to  benefices, 
and  the  impediments  which  obstruct  marriages  : he  likewise  introduces  all 
those  priests  who  come  to  receive  the  Sacrament  on  solemn  festivals. 

The  grand  logothetes , or  high  chancellor.  He  is  the  speaker,  has  the 
patriarch’s  signet  in  his  custody,  and  seals  all  his  letters. 

The  grand  referendary  despatches  all  the  patriarch’s  orders,  is  his  de- 
puty to  persons  of  distinction,  and  is  one  of  the  ecclesiastical  judges.  He 
was  distinguished  by  the  title  of  the  Palatine  in  the  time  of  the  Greek 
emperors. 

The  grand prothonotary  sits  directly  opposite  to  the  patriarch,  to  tran- 
scribe and  deliver  out  all  his  briefs,  mandamuses,  orders,  and  decrees.  It 
is  his  province,  also,  to  examine,  twice  a year,  all  the  professors  of  the 
canon  law.  All  contracts,  and  last  wills  or  testaments,  are  under  his  in- 
spection. Finally,  he  attends  the  patriarch  in  the  sanctuary,  and  brings 
him  water  to  wash  his  hands  during  the  celebration  of  divine  service. 

All  the  above-named  officers,  as  well  as  those  who  follow,  though  their 
office  be  inferior,  still  preserve  their  ancient  dignity,  and  stand  at  the  pa- 
triarch’s right  hand  at  all  public  solemnities. 


152 


GREEK  CHURCH  PROPER. 


The  thuroferary , or  incense-bearer,  independently  of  the  duty  implied 
in  his  name,  covers  the  consecrated  vessels  or  implements  with  a veil 
during  the  anthem  to  the  sacred  Trinity,  and  assists  the  celebrant  in  put- 
ting  on  his  sacerdotal  vestments. 

The  next  officer  is  employed  in  noting  down  the  votes  of  the  bishops, 
and  receiving  petitions  and  remonstrances.  The  protecdice , or  advocate, 
determines  all  petty  causes,  and  his  court  is  held  in  the  church  porch. 
The  hieromnemon  is  intrusted  with  the  care  of  the  ritual,  which  is  called 
conlacium , and  other  church  books.  It  is  his  province  likewise  to  conse- 
crate any  new  church  in  the  bishop’s  absence,  and  to  ordain  the  readers. 
There  is  another  officer,  who  takes  care  of  the  supergenual  of  the  patriarch, 
and  one  who  has  the  title  of  doctor. 

On  the  left  hand  of  the  patriarch  attend  the  protopapas,  or  high-priest, 
the  deutereuon,  or  second  visitor,  the  prefect  of  the  churches,  the  ecdices, 
or  lateral  judges,  the  exarch,  the  two  domestics,  the  two  laosynactes,  the 
two  deans,  the  protopsaltes,  or  chief  singer,  the  deputy,  the  grand  arch- 
deacon, and  the  secondary  deacon.  The  protopapas,  whose  dignity  is 
entirely  ecclesiastical,  administers  the  Holy  Sacrament  to  the  patriarch  at 
ail  high  and  solemn  masses,  and  receives  it  from  him.  He  is  the  head 
ecclesiastical  dignitary,  not  only  with  respect  to  his  peculiar  privileges,  but 
to  his  right  and  title  to  precedence.  The  deutereuon,  when  the  protopapas 
happens  to  be  absent,  officiates  in  his  stead.  The  visitor,  among  several 
other  prerogatives  belonging  to  his  office,  enjoys  the  privilege  of  examining 
into  all  ecclesiastical  debates,  and  all  impediments  in  matrimonial  cases. 
The  sacred  oil,  and  what  the  Greeks  call  the  antimensium,  which  is  a port- 
able altar,  are  intrusted  to  the  sole  direction  and  management  of  the  pre- 
fect, or  superintendent.  He  has  the  honour  to  erect  the  cross  on  such  spot 
of  ground  as  is  marked  out,  and  set  apart  for  a new  church,  when  the 
patriarch  cannot  perform  this  ceremony  himself.  The  exarch  revises  all 
causes  in  which  sentence  has  been  already  passed.  The  domestics,  as  also 
the  two  deans,  who  sit  above  the  deacons,  are  ranged  on  each  side  of  the 
protopsaltes,  or  master  of  the  choir,  and  sing  with  him.  The  laosynactes 
assemble  the  deacons  and  people  together.  The  deputy  introduces 
strangers  into  the  presence  of  the  patriarch,  and  clears  the  way  to  and 
from  his  audience.  He  may  be  styled,  with  propriety,  the  master  of  the 
ceremonies.  Those  who  stand  on  the  left  hand  of  the  patriarch  are  the 
catechist,  who  instructs  and  prepares  all  those  persons  for  the  Sacrament 
of  Baptism  who  renounce  their  heretical  tenets,  and  desire  to  be  admitted 
into  the  pale  of  the  church.  The  periodeutes  goes  likewise  from  one  place 
to  another,  to  instruct  those  that  are  intended  to  be  baptized  : the  prefect, 
or  master  of  the  ceremonies,  an  office  distinct  from  that  of  the  deputy, 
assigns  every  person  his  proper  place. 

The  proto syncellus  is,  properly  speaking,  inspector  general  of  the  patri- 


GREEK  CHURCH  PROPER. 


153 


arch  himself.  He  has  a right  and  title  to  an  apartment  in  his  palace, 
and  resides  there  at  night  with  several  other  syncelli,  who  are  under  his 
direction.  His  apartment  joins  the  patriarch’s  ; and,  in  fine,  he  is  not  only 
the  patriarch’s  vicar  and  assistant,  but  his  ghostly  father. 

The  service  of  the  Greeks  consists  of  nine  parts ; viz.  the  nocturns,  or 
night  service  ; the  morning  service,  or  matins;  the  laudes,  prime,  tierce. 
Service  Liturgy  sexte’  none>  vespers,  and  complin.  After  the  nocturnal, 
&c-  they  sing  the  trisagium,  or  Holy  God,  Holy  and  Omnipo- 

tent, Holy  and  Eternal ; and  repeat  the  Gloria  Patri  three  times  succes- 
sively, &c. ; and,  at  all  the  hours,  perform  the  same  service. 

The  Greeks  have  four  distinct  liturgies;  the  first  is  that  of  St.  James, 
which  has  met  with  a universal  reception  throughout  the  Greek  church. 
As  this  particular  service  is  very  long,  and  requires  five  hours  at  least  for 
the  celebration  of  it,  it  is  read  but  once  a year,  that  is,  on  the  23d  of 
October,  which  is  St.  James’s  day.  The  second  is  that  of  St.  Basil. 
This  Father  distinctly  perceived,  that  the  unmerciful  length  of  St.  James’s 
liturgy  tired  the  people,  and  damped  their  devotion  ; and  therefore  deter- 
mined to  abridge  it.  The  liturgy  of  Basil  is  read  every  Sunday  in  Lent, 
Palm  Sunday  excepted ; on  Holy  Saturday,  on  the  vigils  or  eves  of  Christ- 
mas, the  Epiphany,  and  the  festival  of  St.  Basil.  The  third  liturgy  is  that 
of  St.  Chrysostom  ; who  ascertained  that  the  liturgy  of  St.  Basil,  though 
an  abridgment,  was  still  too  tedious,  and  that  he  did  not  make  sufficient 
allowance  for  the  weakness  and  frailty  of  the  faithful,  who  are  unable 
to  support  a close  attention  to  the  duties  of  religion  for  several  consecutive 
hours.  St.  Chrysostom,  therefore,  made  a new  reduction  of  this  liturgy, 
or  rather  extracted  the  most  essential  parts  from  St.  Basil’s  abridgment, 
and  inserted  them  in  his  own.  This  liturgy  of  St.  Chrysostom  is  used 
during  the  whole  year,  except  on  the  days  above  particularly  specified. 
The  fourth,  which  is  that  of  St.  Gregory,  is  called  the  preconsecrated 
liturgy,  because  it  always  follows  that  of  St.  Chrysostom  or  St.  Basil. 
The  last  liturgy  of  St.  Gregory  is  no  more  than  a collection  of  prayers 
peculiarly  adapted  to  inspire  both  the  priest  and  the  people  with  that 
ardent  zeal  and  devotion  which  are  requisite  for  the  Lord’s  Supper. 

During  divine  service  the  Greeks  observe  several  distinct  postures, 
which  are  considered  as  actually  essential,  and  of  the  greatest  moment  in 
the  performance  of  their  religious  duties  ; in  general,  when  they  pray, 
they  stand  upright,  and  turn  their  faces  to  the  east;  but  they  may  lean,  or 
even  sit  down  to  rest  themselves,  when  they  find  it  convenient.  The  laity 
sit,  while  the  priest  reads  his  exhortation  to  them ; but  stand,  when  they 
pray  to  God  or  sing  an  anthem.  On  reaching  their  respective  places  they 
uncover  their  heads,  and  make  the  sign  of  the  cross,  by  joining  the  three 
first  fingers  of  their  right  hand,  by  which  it  is  implied,  that  there  are 
three  persons  in  the  sacred  Godhead.  In  this  sign  of  the  cross,  the  three 


154 


GREEK  CHURCH  PROPER. 


fingers  placed  on  the  forehead  denote,  that  the  three  persons  in  the  sacred 
Godhead  reside  in  the  kingdom  of  heaven;  when  brought  below  the 
breast,  they  point  out  four  great  mysteries  at  once,  viz.  Christ’s  incarna- 
tion, crucifixion,  burial,  and  descent  into  hell.  When  placed  on  the  right 
shoulder,  they  imply  that  Jesus  Christ,  being  risen,  sits  at  the  right 
hand  of  God.  In  short,  as  the  left  shoulder  is  a type  or  figure  of  the 
reprobation  of  the  wicked,  the  Greek  devotee,  by  placing  his  three 
fingers  there,  begs  of  God  that  he  may  not  be  reckoned  among  the 
number  of  those  abandoned  wretches ; but  be  delivered  from  the  power 
of  the  devil. 

The  whole  devotion  of  the  Greeks  is  comprised  in  the  sign  of  the  cross, 
and  the  collection  of  prayers,  commonly  called  the  Horologium , which  are 
much  the  same  as  the  Hours  of  the  Latins.  By  this  Horologium,  it  is 
manifest  they  pray  to  the  saints  and  the  Virgin  Mary.  The  latter  is 
therein  called  the  Mother  of  God , the  Queen  of  the  Universe , and  the 
Glory  of  the  Orthodox.  In  one  particular  prayer  of  the  nocturnal  service 
they  implore  the  Blessed  Virgin  to  frustrate  the  counsels  of  the  ungodly, 
to  fight  for  their  rightful  sovereign,  and  intercede  for  the  peace  and  tran- 
quillity of  the  whole  world,  &c. 

It  is  remarkable,  that  their  women,  in  some  certain  cases,  are  not  allowed 
to  enter  their  churches;  but  are  obliged  to  stand  at  the  door,  as  if  their 
breath  were  infectious ; and  they  never  presume  either  to  approach  the 
communion  table,  or  to  kiss  their  images. 

The  Greeks  celebrate  mass,  which  consists  of  a round  of  ceremonies 
somewhat  similar  to  those  of  the  Catholic  mass.  The  laity,  as  well  as  the 
clergy,  however,  among  the  Greeks,  take  the  sacrament  in 
both  kinds,  and  receive  from  the  hands  of  the  priest  the 
consecrated  bread  and  wine  in  the  same  spoon,  which  the  Greeks  caJl 
Labis.  The  laity  receive  the  sacrament  standing  at  the  door  of  the  sanc- 
tuary ; the  men  first,  and  then  the  women.  Those  who  presume  to  par- 
take of  this  holy  banquet  must  stand  in  a modest  and  reverential  posture  ; 
their  eyes  must  be  fixed  on  the  ground,  and  their  head  bowed  down,  as 
persons  in  the  act  of  adoration,  and  their  arms  must  be  laid  across.  The 
Greeks  follow  the  example  of  the  Catholics,  carry  the  communion  to  the 
sick,  but  with  less  pomp  or  grandeur,  it  being  contained  in  a little  box, 
enclosed  in  a bag,  which  the  priest  bears  under  his  arm.  This  is  a small 
parcel  or  portion  of  the  blessed  bread,  which  they  also  carry  to  those  whose 
business  confines  them  at  home.  The  Bishop  of  Vabres  says,  that  they 
take  a small  portion  of  consecrated  bread,  about  an  inch  square,  cut  in  the 
form  of  a cross  and  sprinkled  with  a little  blood,  (that  is,  transubstantiated 
wine,)  and  administer  it  to  the  sick,  after  having  moistened  it  with  a little 
water,  or  a little  wine,  and  this  is  their  viaticum  which  they  give  to  sick 
and  dying  persons. 


GREEK  CHURCH  PROPER. 


155 


It  is  a custom  among  the  Greeks,  when  the  foundation  of  any  church  is 
to  be  laid,  for  the  patriarch,  or  bishop,  dressed  in  all  his  pontifical  robes,  to 
repair  to  the  place,  and  to  bless  it  in  the  following  manner. 

Churches.  pje  thurifies  or  incenses  every  individual  part  of  the  whole 
foundation  ; during  which  ceremony,  the  clergy  sing  anthems  in  honour  to 
the  particular  saint  to  whom  the  church  is  to  be  devoted.  As  soon  as  he 
arrives  at  the  place  appointed  for  the  high  altar,  he  says  a prayer,  in  which 
he  begs  that  the  Lord  will  be  pleased  to  bless  and  prosper  the  intended 
edifice.  After  that,  the  bishop  who  consecrates  it  takes  a stone,  makes  a 
cross  with  it,  and  lays  it  on  the  foundation,  saying,  The  Lord  hath  laid 
the  foundation  of  this  house  ; it  shall  never  be  shaken.  This  office 
properly  belongs  to  the  bishop,  or  such  other  person  as  the  patriarch  shall 
think  fit  to  nominate  or  appoint ; as  well  as  another  office  which  the 
Greeks  call  Stauropegium , i.  e.  the  consecration  or  dedication  of  the 
church.  A wooden  cross  is  erected  behind  the  communion  table,  and  in 
order  the  better  to  certify  and  assure  the  faithful  that  this  cross  will  be  able 
to  dispel  and  keep  the  infernal  powers  at  a distance,  a particular  prayer  is 
repeated,  in  which  the  miraculous  rod  of  Moses  is  said  to  be  an  antecedent 
type  of  that  of  our  Lord  Jesus  Christ ; as  the  cross  at  the  consecration  is 
its  subsequent  figure  or  representation. 

When  the  Greeks  lay  the  foundation  of  any  edifice,  the  priest  blesses 
both  the  work  and  the  workmen ; and  as  soon  as  the  priest  has  retired,  the 
following  ceremony  is  observed : the  labourers  kill  a cock  or  a sheep,  and 
bury  the  blood  of  it  under  the  foundation-stone,  they  being  of  opinion, 
that  there  is  a kind  of  magic,  or  charm,  in  this  ceremony,  of  singular  ser- 
vice and  importance  to  the  building.  This  ceremony  is  called  Thusia , 
that  is,  sacrifice. 

There  is,  however,  a still  more  remarkable  ceremony  prevalent  among 
the  Greeks,  and  which  may  be  adduced  as  a strong  proof  of  the  gross 
superstition  in  which  they  are  unhappily  immersed.  When  they  enter- 
tain any  resentment  against  a particular  person,  in  order  to  satisfy  their 
malice  and  revenge,  they  take  an  exact  measure  of  the  height  and  circum- 
ference of  his  body.  This  measure  they  carry  to  one  of  the  workmen 
employed  in  laying  the  foundation  of  an  edifice,  who,  for  a small  gratuity, 
buries  it  under  one  of  the  first  stones.  They  flatter  themselves,  that  their 
enemy  will  die  soon  after,  or  languish  and  fall  away  by  degrees,  in  the 
same  manner  as  this  secret  instrument  of  their  revenge  perishes  and 
decays. 

The  churches  of  Constantinople  are  generally  built  in  the  form  of  the 
Greek  cross,  that  is,  an  equilateral  square.  The  choir  always  fronts  the 
east.  Some  ancient  churches,  which  are  still  extant,  have  two  naves, 
either  sharp  roofed,  or  vaulted ; and  their  steeples,  which  are  not  of  the 
least  service,  there  being  no  bells  in  them,  are  erected  in  the  middle  of  the 


156 


GREEK  CHURCH  PROPER. 


two  roofs.  The  Greeks  are  prohibited  by  the  Turks  from  making  use  of 
bells,  alleging,  that  the  sound  of  them  interrupts  and  disturbs  the  repose 
of  departed  souls. 

Tht  Greeks  have  four  solemn  feasts,  or  Lents.  The  first  commences  on 
the  15th  of  November , or  forty  days  before  Christmas.  The  second  is  our 
Fasts  and  Festi  ^ent,  w^ich  immediately  precedes  Easter,  which  they  keep 
vais.  according  to  the  old  style,  the  Eastern  Christians  not  having 

admitted  the  Gregorian  Reformation  of  the  Calendar.  Their  third  is  dis- 
tinguished by  the  title  of  the  Fast  of  the  Holy  Apostles , which  they  ob- 
serve upon  the  supposition,  that  the  apostles  then  prepared  themselves  by 
prayer  and  fasting  for  the  promulgation  of  the  Gospel.  This  fast  com- 
mences the  week  after  Whit-Sunday,  and  continues  till  the  festival  of 
St.  Peter  and  St.  Paul.  The  number  of  days  therefore  comprised  in  this 
Lent  is  not  settled  nor  determined  ; but  consists  of  more  or  less,  according 
as  Whit-Sunday  falls  sooner  or  later.  Their  fourth  fast  commences  the 
1st  of  August , and  lasts  only  until  the  15th.  It  is  by  this  fast  that  they 
prepare  themselves  for  the  celebration  of  the  festival  called  the  Assump- 
tion of  the  Blessed  Virgin.  This  fast  is  observed  so  strictly,  that  the 
Greek  monks  are  not  allowed  to  touch  one  drop  of  oil  during  the  continu- 
ance of  it;  and  it  is  looked  upon  as  a duty  incumbent  on  all  persons  in 
general,  except  on  the  6th  of  August,  which  is  the  festival  of  the  Transfi- 
guration, at  which  time  they  are  indulged  in  the  eating  both  of  oil  and 
fish  ; but  on  the  following  day  they  are  obliged  to  observe  the  same  rules 
of  abstinence  as  were  before  prescribed  to  them. 

The  Greeks  testify  a peculiar  veneration  for  the  Blessed  Virgin  ; and  the 
expressions  which  they  make  use  of  in  the  prayers  particularly  addressed 
to  her  are  exceedingly  extravagant,  and  border  strongly  upon  the  ridicu- 
lous. It  is  the  custom  of  the  most  zealous  devotees  to  dedicate  to  her,  after 
their  meals,  a small  piece  of  bread,  which  they  cut  in  a triangular  form, 
and,  after  thurification,  elevate  it  to  her  honour. 

To  these  four  general  fasts  must  be  added  that  of  the  28th  of  August, 
in  commemoration  of  the  martyrdom  of  St.  John  the  Baptist.  They  pre- 
pare themselves  by  a fourteen  days’  fast  for  the  festival  of  the  Exaltation 
of  the  Cross ; during  which  time  the  monks  preach,  and  endeavour  to 
affect  the  people  with  a long  and  pathetic  history  of  our  Saviour’s  Passion  ; 
few,  however,  excepting  the  monks,  observe  the  latter  fast ; they  being 
the  persons  who  peculiarly  devote  themselves  to  exercises  of  devotion,  and 
the  mortification  of  the  flesh : accordingly,  they  not  only  abstain  from  all 
flesh,  butter,  cheese,  and  milk,  but  from  all  fish  that  have  either  shells,  fins, 
or  blood.  They  are  allowed,  however,  to  eat  any  kind  of  fish  during  that 
Lent  which  begins  the  15th  of  November;  as  well  as  on  their  ordinary 
fast-days  of  Wednesdays  and  Fridays;  which  days  are  in  general  fast- 
days  throughout  the  year,  except  a few  particular  ones ; and  among  the 


GREEK  CHURCH  PROPER. 


157 


rest,  those  in  the  eleventh  week  before  Easter,  which  they  call  Jlrtzeburst , 
which,  in  the  Armenian  language,  signifies  messenger ; and  the  cause  of 
this  exception  is  at  once  curious  and  entertaining.  A favourite  dog,  that 
served  in  the  capacity  of  carrier  or  messenger  to  some  particular  heretics, 
having  died,  they  immediately  accused  the  orthodox  with  being  the  con- 
trivers and  promoters  of  his  death ; and  in  commemoration  of  the  good 
services  of  the  dog,  and  as  a public  testimony  of  their  unfeigned  sorrow  at 
his  untimely  end,  the  heretics  set  apart  two  days  of  this  eleventh  week  to 
be  observed  as  a fast.  These  two  days  were  Wednesday  and  Friday,  and 
the  orthodox  were  absolved  by  the  Greek  church  from  fasting  on  those  two 
days,  lest  they  should  act  in  conformity  to  an  erroneous  practice  established 
by  the  heretics.  The  Greeks  likewise  abstain  from  all  kinds  of  meats  on 
Whit-Monday;  on  which  day  the  people  repair  to  church  early  in  the 
morning,  in  order  to  pray  to  God  for  that  communication  of  the  Holy 
Ghost  which  he  formerly  conferred  on  the  blessed  apostles.  On  the  25th 
of  March,  which  is  the  festival  of  the  Annunciation  of  the  Blessed  Virgin 
Mary,  they  are  allowed  to  eat  what  fish  they  please,  notwithstanding  this 
holyday  falls  in  Lent.  They  are  permitted,  likewise,  to  eat  meat  from  Christ- 
mas till  the  Epiphany,  or  festival  of  the  Three  Kings,  not  excluding  Wed- 
nesdays and  Fridays,  which,  among  the  Greeks,  are  accounted  fast  days 
throughout  the  whole  year.  The  Greeks  select  Wednesdays,  because 
Judas  on  that  day  took  the  nine  pieces  of  silver  to  betray  his  Master ; and 
Friday,  on  account  of  Christ’s  Passion. 

Lent,  with  the  Greeks,  commences  on  a Monday,  and  their  strict  ob- 
servance of  all  their  fasts  can  only  be  equalled  by  their  superstition.  They 
look  upon  those  persons  who,  without  an  absolute  necessity,  violate  the 
laws  of  abstinence,  and,  consequently,  the  constitutions  of  their  church,  to 
be  as  infamous  and  as  criminal,  in  all  respects,  as  those  who  are  guilty  of 
theft  or  adultery.  They  entertain  such  an  exalted  and  extravagant  idea 
of  these  fasts,  that  they  imagine  Christianity  cannot  possibly  subsist  with- 
out them,  and  they  hesitate  not  to  suspect  the  sincerity  of  those  professors 
who  presume  to  neglect  or  infringe  the  strict  observance  of  them.  This 
partial  and  more  than  common  regard  for  fasts  induces  the  Eastern  nations 
to  believe  that  the  Protestant  churches  are  all  heterodox,  as  they  observe  no 
days  of  penance ; to  which  may  be  added,  their  total  want  of  a profound 
veneration  for  the  sign  of  the  cross. 

The  Greeks  are  so  superstitious  and  extravagant  in  the  observance  of 
their  fasts,  that  they  will  not  admit  of  any  cases  of  sufficient  urgency  to 
justify  the  grant  of  any  dispensations  ; and  the  patriarch  himself,  accord- 
ing to  their  ideas,  cannot  authorize  or  empower  any  person  to  eat  meat 
when  the  church  has  enjoined  the  contrary.  They  think  it  their  duty 
rather  to  let  a sick  man  die,  than  restore  him  to  health,  if  they  could,  by 
such  an  abominable  prescription  as  a mess  of  broth ; it  is  true,  neverthe- 
11 


j 


158 


GREEK  CHURCH  PROPER. 


less,  that  a father  confessor  will  sometimes,  when  he  entertains  a particular 
love  and  respect  for  a person  that  is  indisposed,  order  and  advise  him  to 
eat  meat,  and  promise  him  his  absolution  from  the  sin,  upon  his  coming 
to  confession.  Upon  a general  computation,  there  are  only  about  one  hun- 
dred and  thirty  days  in  the  year  on  which  meat  is  allowed ; and  neither 
old  nor  young,  sick  nor  weak,  are  excused  from  the  strict  observance  of 
all  their  fasts. 

In  regard  to  their  feasts,  Easter  is  accounted  by  the  Greek  church  the 
most  solemn  festival  in  the  year.  It  is  customary  for  them  at  this  time, 
upon  meeting  with  their  friends,  to  greet  them  with  this  formal  salutation, 
Jesus  Christ  is  risen  from  the  dead  ; to  which  the  person  accosted  replies, 
He  is  risen  indeed:  at  the  same  time,  they  kiss  each  other  three  times — 
once  on  each  cheek,  and  once  upon  their  lips,  and  then  part.  This  cere- 
mony is  observed  on  Good  Friday,  Easter  Sunday,  and  the  three  subse- 
quent days ; and  every  week  till  Whitsuntide.  According  to  some 
historians,  two  priests  on  Good  Friday,  in  order  to  commemorate  the 
sacred  sepulchre,  carry  in  procession  at  night  upon  their  shoulders  the 
picture  or  representation  of  a tomb,  in  which  the  crucified  Jesus,  painted 
on  a board,  is  deposited.  On  Easter  Sunday,  this  sepulchre  is  carried  out 
of  the  church,  and  exposed  to  the  public  view  ; when  the  priest  begins  to 
sing,  Jesus  Christ  is  risen  from  the  dead ; he  has  triumphed  over  death , 
and  given  life  to  all  such  as  mere  laid  in  their  graves.  After  which,  it  is 
carried  back  to  the  church,  and  there  thurified,  or  incensed,  and  the  ser- 
vice is  continued.  The  priest  and  the  congregation  repeat  almost  every 
moment  this  form  of  words  : Jesus  Christ  is  risen  from  the  dead.  In  the 
next  place,  the  celebrant,  or  officiating  priest,  makes  three  signs  of  the 
cross,  kisses  the  Gospel  and  the  image  of  Jesus  Christ.  Then  the  picture 
is  turned  on  the  other  side,  on  which  Jesus  Christ  is  represented  as  rising 
out  of  his  sepulchre.  The  priest  kisses  it,  and  in  a more  elevated  strain 
pronounces  the  same  form,  Jesus  Christ  is  risen  from  the  dead.  The 
whole  congregation  embrace  and  make  their  peace  with  each  other,  and 
in  their  transports  of  joy  at  the  sight  of  this  rough  sketch  of  the  resur- 
rection, fire  their  pistols,  which  frequently  singe  the  hair  and  beards  of 
the  reverend  Pappas.  The  ceremony  concludes  with  the  benediction, 
pronounced  by  the  officiating  priest.  The  women  observe  much  the 
same  ceremony  among  themselves,  in  that  part  of  the  church  which  is 
appropriated  to  their  peculiar  service,  with  the  exception  of  the  firing  of 
the  pistols. 

On  Holy  Thursday,  some  of  the  most  zealous  bishops  wash  the  feet  of 
twelve  priests,  and  the  following  is  a description  of  this  solemnity. 
Twelve  of  the  most  venerable  priests  attend  the  archbishop  to  church, 
where  he  is  dressed  in  a purple  robe.  As  soon  as  one  part  of  the  service 
is  concluded,  he  enters  into  the  sanctuary,  divests  himself  of  his  purple 


GREEK  CHURCH  PROPER. 


vestment, -and  puts  on  another  of  much  greater  pomp  and  splendour.  The 
priests,  who  in  this  ceremony  represent  the  twelve  apostles,  have  each  of 
them  a robe  of  a different  colour.  The  eldest  and  most  venerable  father 
is  selected  to  personate  St.  Peter,  and  takes  the  first  place  on  the  right 
hand.  One  of  them,  who  is  obliged  to  have  a red  beard,  in  order  to  ren- 
der the  ceremony  more  lively  and  natural,  has  the  misfortune  to  supply 
the  place  of  Judas.  All  these  priests  being  thus  regularly  placed,  the 
prelate  goes  out  to  change  his  habiliments,  and  returns  with  a napkin  tied 
round  his  waist,  and  a basin  of  water  in  his  hand  to  wash  the  feet  of  these 
twelve  apostles.  He  who  personates  St.  Peter  refuses  at  first  the  honour 
intended  him,  saying,  Master , thou  slialt  never  wash  my  feet.  But  the 
prelate  answers  him,  Unless  I wash  thee , thou  shalt  have  no  part  in  me. 
Upon  which,  the  priest  makes  no  further  resistance,  but  permits  him  to 
wash  his  feet.  When  the  prelate  comes  to  the  unhappy  representative 
of  Judas,  he  makes  a kind  of  pause,  as  if  to  give  him  time  to  recollect 
himself,  but  at  last  washes  his  feet  also ; and  the  ceremony  closes  with 
several  anthems. 

On  the  2d  of  September,  the  monks  alone  celebrate  the  festival  of  St. 
John  the  Baptist,  whom  they  have  dignified  with  the  character  of  tem- 
perate and  abstemious,  as  setting  the  first  and  glorious  example  of  fasting. 
The  26th  is  consecrated  in  commemoration  of  St.  John  the  Evangelist,  of 
whom  it  is  a received  notion  among  the  Greeks,  that  he  was  snatched  up 
to  heaven  like  Enoch  and  Elias. 

According  to  Christopher  Angelus,  there  are  six-and-thirty  solemn  fes- 
tivals in  the  Greek  calendar,  twelve  of  which  are  devoted  to  the  honour 
and  service  of  the  Lord  Jesus  and  the  Blessed  Virgin ; the  remaining 
twenty-four  are  appropriated  to  St.  John  the  Baptist,  the  Apostles  and  the 
Holy  Martyrs. 

The  first  sacrament  of  the  Greek  church  is  that  of  baptism,  and  the 
Greeks  take  care  to  bring  the  children  as  soon  as  they  are  eight  days  old 
to  the  church  door.  This  religious  custom  is  very  ancient 
among  them,  and  may  be  regarded  as  an  imitation  or  sub- 
sequent figure  of  the  presentation  of  Jesus  Christ  in  the  temple  of  Jeru- 
salem. If  an  infant,  however,  be  in  any  apparent  danger  of  death,  he 
is  baptized  immediately,  for  fear  he  should  die  in  darkness,  or,  as  they 
express  it,  out  of  the  light.  The  priest  goes  to ;the  church  door,  in  order 
to  receive  the  infant,  and  to  give  him  his  benediction,  as  St.  Simon  for- 
merly did  to  our  blessed  Saviour.  At  the  same  time  he  marks  him  with 
the  sign  of  the  cross  on  his  forehead,  his  mouth,  and  his  breast.  These 
are  the  preliminary  ceremonies  to  the  sacrament  of  Baptism,  and  are 
styled  putting  the  seal  upon  an  infant.  The  initial  ceremony  is  followed 
by  a prayer  repeated  by  the  priest ; after  which  he  takes  the  infant  and 
raises  him  in  his  arms,  either  before  the  church  door  oi  the  image  of  the 


Baptism, 


1 


1G0 


GREEK  CHURCH  PROPER. 


Blessed  Virgin,  making  several  signs  of  the  cross  upon  him.  This  bap- 
tism is  performed  by  a threefold  immersion ; but  before  he  administers  this 
sacrament,  the  priest  breathes  three  times  on  the  infant,  which  is  looked 
upon  as  an  exorcism,  and  deliverance  from  the  power  and  malice  of  the 
devil ; afterwards  he  plunges  him  three  times  all  over  in  the  baptismal 
font,  and  at  each  immersion  names  one  of  the  three  personages  of  ths 
Sacred  Trinity.  The  relations,  who  bring  the  child  to  be  baptized,  take 
care  to  have  the  baptismal  water  warmed,  throwing  into  it  a collection  of 
the  most  odoriferous  flowers ; and  while  the  water  is  warming  the  priest 
sanctifies  it  by  a prayer,  breathes  upon  it,  and  then  pours  oil  into  it,  and, 
with  the  same  oil,  anoints  the  infant  in  the  form  of  a cross.  The  oil  is  a 
symbol  or  figure  of  man’s  reconciliation  with  his  Maker,  and  this  unction 
is  performed  by  the  priest  upon  the  child’s  forehead  and  breast,  all  round 
about  his  ears,  and  upon  his  loins,  during  which  he  pronounces  the  fol- 
lowing forms  of  words,  in  anointing  the  forehead,  The  servant  of  the  Lord 
is  anointed ; in  anointing  his  breast,  For  the  cure  of  his  soul  and  body  ; 
and  at  the  unction  of  his  ears  he  adds,  that  the  faith  may  be  received  by 
hearing. 

After  the  last  prayer  in  the  office  of  baptism,  the  infant  is  confirmed  by 
the  priest,  who,  on  .applying  the  chrism,  in  the  form  of  a cross,  to  the 
forehead,  eyes,  nose,  mouth,  ears,  breast,  hands,  and  feet  of  the  infant,  says, 
Behold  the  seal  of  the  gift  of  the  Holy  Ghost. 

Seven  days  after  baptism,  the  infant  is  brought  to  church  in  order  to  be 
washed.  The  priest,  pronouncing  the  prayers  directed  in  their  ritual,  not 
only  wrashes  the  infant’s  shirt,  but  cleans  his  body  with  a new  sponge,  or 
a linen  cloth  prepared  for  that  purpose,  and  dismisses  him  with  the  follow- 
ing words : Thou  art  now  baptized , surrounded  with  a celestial  light , 
fortified  with  the  Sacrament  of  Confirmation , and  sanctified  and  washed 
in  the  name  of  the  Father , of  the  Son,  and  of  the  Holy  Ghost. 

Excommunication  excludes  the  offender  from  the  pale  of  the  Church ; 
deprives  him  of  all  communion  with  the  Father,  Son,  and  Holy  Ghost ; 

_ cuts  him  off*  from  all  communion  with  the  three  hundred 

Excommunica- 
tion- and  eighteen  fathers  of  the  first  council  of  Nice,  and  with 

the  saints;  consigns  him  over  to  the  devil  and  the  traitor  Judas;  and,  in 
short,  condemns  his  body  to  remain  after  death  as  hard  as  a flint  or  piece 
of  steel,  unless  he  humbles  himself,  and  makes  atonement  for  his  sins  by  a 
sincere  repentance.  The  whole  form  of  excommunication  abounds  with 
the  most  direful  imprecations ; and  if  it  does  not  absolutely  deprive  the 
delinquent  of  the  enjoyment  of  the  four  elements,  it  calls  down  more  curses 
on  his  head  than  are  requisite  to  render  that  enjoyment  insupportable.  It 
even  prohibits  his  interment  after  his  decease ; and  the  awful  apprehen- 
sion of  such  appalling  misfortunes  contributes  very  much,  beyond  all  doubt, 
towards  imprinting  on  the  minds  of  the  Greeks  a lively  sense  of  their 


GREEK  CHURCH  PROPER. 


161 


duty;  to  which  maybe  added,  their  belief  respecting  those  excommuni- 
cated persons,  who  die  in  impenitence,  that  their  bodies  will  never  dissolve 
nor  moulder  away,  until  such  excommunication  be  taken  off.  The  devil, 
according  to  a received  notion  among  the  Greeks,  enters  into  their  lifeless 
corpses,  and  makes  them  subservient  to  his  wayward  will  and  pleasure. 

The  particular  ceremonies  and  preliminaries  of  the  marriage  rites  of  the 
Greeks  are  as  singular  and  remarkable  as  those  of  other  countries,  and  we 
shall,  in  the  first  place,  describe  those  which  may,  with  pro- 
Marrmge.  priety,  be  termed  religious.  In  the  office  of  matrimony 
there  is  a prayer  for  the  bride,  who  is  to  be  muffled  up  either  in  a veil  or 
a hood.  Those  who  are  inclined  to  be  joined  together  in  the  bands  of  wed- 
lock, make  their  applications  to  the  priest  as  soon  as  mass  is  over  for  the 
solemnization  of  their  nuptials.  The  bridegroom  stands  on  the  right  hand, 
and  the  bride  on  the  left.  Two  rings,  one  gold,  the  other  silver,  are  depo- 
sited near  to  each  other  on  the  right  side  of  the  communion  table,  the  latter 
pointing  to  the  right  hand,  and  the  former  to  the  left.  The  priest  who 
performs  the  ceremony,  makes  several  crosses  upon  the  bride  and  bride- 
groom; puts  lighted  wax-tapers  in  their  hands,  thurifies,  or  incenses  them, 
in  the  form  of  a cross,  and  accompanies  them  to  the  temple.  The  choir 
and  the  deacon  pray  alternately  that  the  bridegroom  and  the  bride  may 
prosper  in  all  their  undertakings,  and  be  blessed  with  a numerous  and 
hopeful  issue.  When  these  prayers  are  over,  the  priest  gives  the  gold 
ring  to  the  bridegroom,  and  the  silver  one  to  his  spouse,  saying  three  times 
successively,  1 join  (or  I tie)  N.  and  N.  these  servants  of  the  Almighty 
here  present , in  the  name  of  the  Father , &c.  Having  pronounced  this 
form  of  words,  he  makes  the  sign  of  the  cross  with  the  rings  over  their 
heads,  before  he  puts  them  on  the  proper  finger  of  the  right  hand.  Then 
the  paranymph,  or  brideman,  exchanges  these  two  rings,  and  the  priest 
reads  a long  prayer,  in  which  the  virtue  and  dignity  of  the  nuptial  ring 
are  typically  compared  to  Joseph's  ring,  and  that  of  Daniel  and  of  Thamar . 

While  the  bride  and  bridegroom  are  crowned,  the  same  priest  accom- 
panies the  ceremony  with  several  benedictions,  and  other  emphatical 
prayers,  which  being  completed,  the  bridegroom  and  his  spouse  enter  the 
ch  arch  with  their  wax-tapers  lighted  in  their  hands ; the  priest  marches 
in  procession  before  them,  with  his  incense-pot,  singing,  as  he  proceeds, 
the  128th  Psalm,  which  consists  of  a promise  to  the  faithful  Jews  of  a 
prosperous  and  fruitful  marriage.  At  the  close  of  every  verse  the  congre- 
gation repeat  the  Doxology  or  the  Gloria  Patri.  The  deacon,  as  soon  as 
the  psalms  are  over,  resumes  the  prayers,  and  the  choir  makes  the  usual 
responses. 

These  prayers  being  concluded,  the  priest  places  the  crown  on  the  bride- 
groom’s head,  saying,  This  man , the  servant  of  the  Lord , is  crowned , in 
order  to  be  married  to  this  woman , &c.  After  which,  he  crowns  the 


162 


GREEK  CHURCH  PROPER. 


bride,  and  repeats  the  same  form,  which  is  followed  by  a triple  benediction, 
the  proper  lessons,  and  prayers.  The  priest,  in  the  next  place,  presents 
the  bridegroom  and  the  bride  with  a gob-let,  or  large  glass,  full  of  wine, 
ready  blest  for  that  purpose  ; after  which  he  takes  off  their  crowns.  An- 
other prayer,  accompanied  with  a proper  benediction,  and  several  compli- 
ments paid  to  the  newly-married  couple,  conclude  the  solemnity. 

The  observance  of  the  following  particular  customs  is  looked  upon 
among  the  Greeks  as  an  indispensable  obligation,  and,  in  short,  a funda- 
mental article  of  their  religion.  If  a priest,  after  the  decease  of  his  first 
wife,  marries  again,  he  forfeits  his  title  to  the  priesthood,  and  is  looked 
upon  as  a layman.  If  a layman  marries  a fourth  wife,  he  is  excluded 
from  all  communion  with  the  Church.  When  a man  has  buried  his  third 
wife,  there  is  no  medium  for  him  ; he  must  either  continue  a lay-widower, 
or  enter  himself  a member  of  some  convent.  The  general  reason  assigned 
for  this  severe  prohibition  is,  that  fourth  marriages  are  absolute  polygamy. 
The  Greeks  do  not  entertain  the  same  idea  of  three  subsequent  marriages, 
because,  by  a most  refined  subterfuge  and  evasion,  which  is  scarcely  intel- 
ligible, they  insist  that  polygamy  consists  of  two  copulatives,  and  that  three 
marriages  consist  but  of  one  plurality  and  a unity.  A much  better  reason 
for  it  is,  however,  assigned  by  Ricaut,  which  is,  that  this  custom  of  the 
modern  Greeks  is  grounded  on  the  rigour  of  the  ancient  church,  which 
checked  and  censured  (in  all  probability  too  austerely)  all  those  wTho  in- 
dulged themselves  in  any  sensual  enjoyments.  Some  of  the  primitive 
fathers  were  so  strict,  as  not  to  make  allowance  for  the  natural  constitution 
of  man  and  the  climate  in  which  he  lived,  nor  would  they  admit  of  any 
other  circumstance  as  a sufficient  plea  for  indulgence. 

The  following  are  some  preliminary  marriage-ceremonies  observed  by 
the  Greeks  at  Athens.  The  young  virgins  never  stir  out  of  their  houses 
before  their  wedding-day,  and  their  gallants  make  love  by  proxy,  or  a third 
person,  who  has  free  access  to  them,  and  is  some  relation  or  particular 
acquaintance,  in  whose  fidelity  and  friendship  they  can  properly  confide. 
The  lover  does  not  therefore  so  much  as  see  his  intended  bride  till  the  day 
appointed  for  the  solemnization  of  their  nuptials.  On  that  day,  the  bride 
is  handed  about  in  public  for  a long  time,  moving  in  a very  slow  and 
solemn  pace.  The  procession  between  the  church  and  the  bridegroom’s 
house  occupies  at  least  two  hours,  and  is  preceded  by  a select  band  of 
hautboys,  tabors,  and  other  musical  instruments.  During  this  ceremony 
and  the  procession,  the  young  virgins  carry  a large  crown  on  their  heads, 
composed  of  filagree-work,  decked  with  costly  pearls,  wffiich  is  so  cumbrous 
and  troublesome,  that  they  are  obliged  to  walk  as  upright  as  an  arrow. 
This  public  wedding  would  be  looked  upon  with  an  eye  of  contempt  if  the 
parties  were  not  painted,  or  rather  daubed  over  in  a very  rude  and  inele- 
gant manner. 


GREEK  CHURCH  PROPER. 


163 


Extreme  TJ  ne- 
on. 


A striking  difference  exists  between  the  Greeks  and  the  Latins,  in 
regard  to  the  manner  of  administering  the  extreme  unction , and  there  are 
several  ceremonies  which  belong  peculiarly  to  the  two  unc- 
tions of  the  Greeks.  The  archbishop,  or,  in  his  absence, 
the  bishop,  consecrates,  on  Wednesday  in  holy  week,  the  oil  of  unction 
for  the  whole  year ; and  on  Maundy-Thursday,  the  patriarch,  or  bishop, 
administers  the  unction  publicly  to  all  the  faithful.  The  prelate  is 
anointed  first  by  the  (Economist , after  which  he  himself  anoints  the  whole 
congregation. 

The  other  circumstances  relating  to  the  unction  and  extreme  unction  of 
the  Greeks,  which  are  peculiar  to  themselves,  are,  that  the  priest,  after  he 
has  dipped  his  cotton,  which  is  fastened  to  the  end  of  a stick,  into  the 
sacred  oils,  anoints  the  penitent  or  the  sick  person,  in  the  form  of  a cross 
upon  the  forehead,  chin,  cheeks,  the  upper  side,  and  palms  of  the  hands 
After  which  he  pronounces  a short  praye»r.  The  seven  assisting  priests 
anoint  all  the  sick  persons,  one  after  another.  The  principal  lays  the  gospel 
upon  his  head,  while  the  others  lay  their  hands  upon  him. 

The  differences  which  have  been  observed  between  the  unction  of  the 
Latins  and  that  of  the  Greeks  maybe  thus  explained.  By  the  laws  of  the 
Latin  church  one  person  alone  may  administer  the  Sacrament  of  extreme 
unction;  whereas  the  administration  of  it,  in  the  opinion  of  the  Greeks,  is 
irregular,  unless  three  at  least  assist  at  the  celebration  of  it.  By  the  Latin 
ritual  the  bishop  only  has  authority  to  consecrate  the  oil ; but  the  Grecian 
priests,  as  well  as  their  prelates,  are  invested  with  that  power.  Independ- 
ently of  the  parts  of  the  body  of  their  sick  which  are  differently  anointed, 
it  is  customary  with  the  Greeks  to  anoint  their  houses  also,  and  to  imprint 
upon  them  at  the  same  time  several  signs  of  the  cross. 

On  the  decease  of  any  person,  the  whole  family  appear  like  so  many 
actors  at  the  representation  of  a deep  tragedy  ; all  are  in  tears,  and  at  the 
„ . , same  time  utter  forth  the  most  dismal  groans.  The  body 

nities-  of  the  deceased,  whether  male  or  female,  is  dressed  in  its 

best  apparel,  and  afterwards  extended  upon  a bier,  with  one  wax  taper  at 
the  head,  and  another  at  the  feet.  The  wife,  if  the  husband  be  the  object 
of  their  sorrow,  the  children,  servants,  relations,  and  acquaintance,  enter 
the  apartment  in  which  the  deceased  is  thus  laid  out,  with  their  clothes 
rent,  tearing  their  hair,  beating  their  breast,  and  disfiguring  their  faces 
with  their  nails.  When  the  body  of  the  deceased  is  completely  dressed, 
and  decently  extended  on  the  bier,  for  the  regular  performance  of  his  last 
obsequies,  and  the  hour  is  arrived  for  his  interment,  the  crucifix  is  carried 
in  procession  at  the  head  of  the  funeral  train.  The  priests  and  deacons 
who  accompany  them,  reciting  the  prayers  appointed  by  the  church,  bum 
incense,  and  implore  the  Divine  Majesty  to  receive  the  soul  of  the  deceased 
into  his  heavenly  mansions.  The  wife  follows  his  dear  remains,  drowned 


f 64 


GREEK  CHURCH  PROPER. 


in  a flood  of  tears,  and  so  disconsolate,  that,  if  we  might  form  a judgment 
from  her  tears  and  the  excess  of  her  cries  and  lamentations,  one  would 
imagine  that  she  would  instantly  set  her  soul  at  liberty  to  fly  after,  and 
overtake  her  husband’s.  There  are  some  women,  however,  to  be  met  with, 
who  have  no  taste  for  these  extravagant  testimonies  of  their  grief  and 
anguish,  and  yet  their  mourning  is  not  less  solemn  than  that  of  their  neigh- 
bours. It  is  rather  singular  that  the  Greeks  have  women  who  are  mourners 
by  profession,  who  weep  in  the  widow’s  stead  for  a certain  sum,  and  by 
frequent  practice  of  their  art,  can  represent  to  the  life  all  the  violent  emo- 
tions and  gesticulations  that  naturally  result  from  the  most  pungent  and 
unfeigned  sorrow. 

As  soon  as  the  funeral  service  is  over,  they  kiss  the  crucifix,  and  after- 
wards salute  the  mouth  and  forehead  of  the  deceased.  After  that,  each  of 
them  eats  a small  bit  of  bread,  and  drinks  a glass  of  wine  in  the  church, 
wishing  the  soul  of  the  deceased  a good  repose,  and  the  afflicted  family  all 
the  consolation  they  can  wish  for.  A widow  who  has  lost  her  husband,  a 
child  who  has  lost  his  father  or  mother — in  short,  all  persons  who  are  in 
deep  mourning,  dress  no  victuals  at  their  own  houses.  The  friends  and 
relations  of  the  deceased  send  them  in  provisions  for  the  first  eight  days ; 
at  the  end  of  which  they  pay  the  disconsolate  family  a charitable  visit,  in 
order  to  condole  with  and  comfort  them  under  their  unhappy  loss,  and  to 
wait  on  them  to  the  church,  where  prayers  are  read  for  the  repose  of  the 
soul  of  the  deceased.  The  men  again  eat  and  drink  in  the  church,  while 
the  women  renew  their  cries  and  lamentations.  But  those  who  can 
afford  to  hire  professed  mourners  never  undergo  this  second  fatigue,  but 
substitute  proper  persons  in  their  stead,  to  weep  over  their  husbands’ 
tombs  three  days  after  their  interment ; at  which  time  prayers  are  always 
read  for  the  repose  of  his  soul.  After  the  ninth  day,  masses  and  prayers 
are  again  read  upon  the  same  occasion,  which  are  repeated  at  the  expira- 
tion of  forty  days  ; as,  also,  at  the  close  of  six  months,  and  on  the  last  day 
of  the  year.  After  the  ceremony  is  concluded,  they  make  their  friends  a 
present  of  some  corn,  boiled  rice,  wine,  and  some  sweetmeats.  This 
custom,  which  is  generally  called  by  the  Greeks  Ta  Sperna,  is  looked 
upon  by  them  as  very  ancient.  They  renew  it  with  increased  solemnity 
and  devotion  on  the  Friday  immediately  preceding  their  Lent,  that  before 
Christmas,  on  Good  Friday,  and  the  Friday  before  Whitsuntide ; which 
days  the  Greek  church  have  devoted  to  the  service  of  the  dead,  not  only 
of  those  who  have  departed  this  life  according  to  the  common  course  of 
nature,  but  those  likewise  who  have  unfortunately  met  with  a sudden  and 
untimely  death. 

There  is  no  mass  said  for  the  dead  on  the  days  of  their  interment ; but 
forty  are  said  in  every  parish  on  the  following  day,  at  sevenpence  per 
mass.  As  soon  as  they  arrive  in  the  church,  the  priests  read  aloud  the 


GREEK  CHURCH  PROPER. 


1G5 


service  for  the  dead,  while  a young  clerk  repeats  some  particular  psalms 
of  David  at  the  foot  of  the  bier.  When  the  service  is  concluded,  twelve 
loaves,  and  as  many  bottles  of  wine,  are  distributed  among  the  poor  at  the 
church  door.  Every  priest  has  ten  gazettas  or  Venetian  pence,  and  the 
bishop  who  accompanies  the  corpse  three  half-crowns.  The  grand  vicar, 
treasuier,  and  keeper  of  the  archives,  who  are  next  to  the  prelate  in 
point  of  dignity,  have  three  crowns,  or  a double  fee.  After  this  distribu- 
tion, one  of  the  priests  lays  a large  piece  of  broken  pot  upon  the  breast 
of  the  deceased,  on  which  a cross,  and  the  usual  characters  I.  N.  R.  I., 
being  the  initials  of  four  Greek  words,  signifying,  Jesus  of  Nazareth,  King 
of  the  Jews,  are  engraved  with  the  point  of  a penknife,  or  some  other 
tool  or  instrument  proper  for  that  occasion.  After  that,  they  withdraw 
and  take  their  leave  of  the  deceased.  The  relations  kiss  th«  lips ; and 
this  is  looked  upon  as  a duty  so  very  imperative  that  the  neglect  of  it 
cannot  be  dispensed  with,  although  the  person  died  with  the  most  infec- 
tious distemper. 

Nine  days  afterwards,  the  colyva  is  sent  to  church ; which,  according 
.0  the  Greeks,  is  a large  dish  of  boiled  wheat,  garnished  with  blanched 
almonds,  raisins,  pomegranates,  sesame,  and  strewed  round  with  sweet 
basil,  and  other  odoriferous  herbs.  The  middle  of  the  dish  is  raised  in  a 
pyramidical  form,  adorned  at  top  with  a large  bunch  of  Venetian  arti- 
ficial flowers ; large  lumps  of  sugar  or  dried  sweetmeats  are  ranged,  like 
Maltese  crosses,  all  round  the  borders  ; and  this  is  what  the  Greeks  call  the 
oblation  of  the  colyva , which  is  established  among  them  in  order  that  the 
true  believer  may  commemorate  the  resurrection  of  the  dead,  according 
to  those  words  of  our  blessed  Saviour,  recorded  in  St.  John — Except  a 
grain  of  wheat  fall  into  the  ground  and  die , it  abideth  alone  ; but  if  it  die , 
it  bringeth  forth  much  fruit.  It  must  be  acknowledged  that  true  piety 
and  devotion  have  contributed  very  much  towards  the  establishment  of 
this  kind  of  ceremony:  but  it  must  be  also  allowed,  that  by  a kind  of 
fatality,  which  too  frequently  attends  the  most  pious  institutions,  this,  as 
well  as  other  ceremonies  of  a similar  nature,  has  degenerated  into  super- 
stition. It  is  worthy  of  remark,  that  this  ceremony  of  the  Grecian  colyva , 
which  is  peculiar  to  their  funeral  solemnities,  their  ninth  day’s  devotion, 
their  quarantains,  their  anniversaries,  and  the  days  appointed  for  the  com- 
memoration of  their  dead,  is  also  observed  on  their  most  solemn  festivals. 
The  comfits,  or  sweetmeats,  and  other  fruits,  are  added  merely  to  render 
their  boiled  wheat  a little  more  palatable.  The  sexton  or  grave-digger 
carries  this  dish  of  colyva  upon  his  head,  preceded  by  an  attendant  with 
two  large  flambeaux  made  of  wood,  and  gilt,  embellished  with  several 
rows  of  large  ribands,  and  edged  with  lace,  six  inches  deep.  This  grave- 
digger is  followed  by  three  other  attendants,  or  waiters,  one  with  two  large 
bottles  of  wine  in  hi?  hands,  another  loaded  with  two  baskets  full  of 


166 


GREEK  CHURCH  PROPER. 


fruits,  and  the  third  carrying  a Turkish  carpet,  which  is  to  be  spread  over 
the  tomb  of  the  deceased,  and  made  use  of  as  a table-cloth  for  their  colyva, 
and  their  funeral  entertainment. 

The  priest  reads  the  service  of  the  dead,  during  the  time  that  this  cus- 
tomary oblation  is  carried  to  the  church,  and  he  is  afterwards  complimented 
with  a large  proportion  of  it : wine  is  abundantly  served  to  every  person 
of  tolerable  credit  or  repute,  and  the  remainder  is  distributed  among  the 
poor.  As  soon  as  the  oblation  is  carried  out  of  doors,  the  hired  mourners 
repeat  their  hideous  outcries,  the  same  as  on  the  day  of  the  interment, 
find  the  relations,  friends,  and  acquaintance  likewise  express  their  sorrow 
by  a thousand  ridiculous  grimaces.  The  whole  recompense  which  the 
hired  mourners  receive  for  their  flood  of  tears,  is  five  loaves,  two  quarts 
of  wine,  haif  a cheese,  a quarter  of  mutton,  and  fifteen  pence  in  money. 
The  relations  are  obliged,  consistently  with  the  custom  of  some  particular 
places,  to  pay  several  visits  to  the  tomb  of  the  deceased,  to  weep  over  it, 
and,  as  an  incontestable  testimony  of  their  unfeigned  sorrow,  they  never 
change  their  clothes  during  the  time  of  their  mourning ; the  husbands 
never  shave  themselves,  and  the  widows  suffer  themselves  to  be  overrun 
with  vermin.  In  some  particular  islands,  the  natives  mourn  constantly 
at  home,  and  the  widowers  and  widows  never  go  to  church,  nor  frequent 
the  sacraments,  while  they  are  in  mourning.  The  bishqps  and  priests  are 
sometimes  obliged  to  compel  them  to  attend  church,  under  pain  of  excom- 
munication, of  which  the  Greeks  have  a more  awful  apprehension  than 
of  fire  and  sword. 

Thfc  idea  which  the  Greeks  entertain  of  purgatory  is  very  dark  and 
confused,  and  in  general  they  leave  the  decision  of  eternal  salvation  or 
condemnation  to  the  day  of  judgment.  They  are  at  a loss  to  fix  and 
determine  the  place  where  the  souls  of  the  deceased  reside  till  the  final 
day  of  resurrection,  and  in  this  state  of  incertitude,  they  never  omit  to 
pray  for  them,  hoping  that  God,  in  his  infinite  goodness,  will  incline  his 
ear  to  their  supplications. 

The  first,  or  lowest  order  of  their  priesthood,  is  the  lecturer,  whose 
peculiar  province  is  to  read  the  sacred  Scriptures  to  the  people  on  solemn 
Order  and  ordi-  festivals : from  this  station  he  is  gradually  advanced,  first, 
priests.  to  be  a chorister  or  chanter,  then  sub-deacon,  whose  office  it 

is  at  mass  to  sing  the  epistle  ; and  then  he  is  ordained  deacon,  and  sings 
the  gospel.  The  last  order  is  that  of  the  priests,  who  are  either  seculars 
or  regulars. 

According  to  the  orders  in  the  pontifical,  when  a person  is  to  be  ordained 
a priest,  two  deacons  accompany  him  to  the  sacred  doors,  and  there  deliver 
him  into  the  hands  of  the  priests.  The  protopapas,  and  he  who  is  next  in 
dignity  to  him,  lead  him  three  times  round  the  altar,  singing  the  hymn  of 
the  martyrs.  The  candidate  for  the  priesthood  then  kneels  down,  and  the 


GREEK  CHURCH  PROPER. 


1G7 


ordinant  makes  three  times  over  his  head  the  sign  of  the  cross,  repeats  the 
prayers  adapted  to  that  particular  occasion,  and  lays  his  hands  upon  him. 
In  one  of  the  prayers  in  particular,  the  ordinant  enumerates  the  principal 
functions  of  a priest, — viz.  those  of  sacrificing,  preaching  the  gospel,  and 
administering  the  sacrament  of  baptism,  &c.  These  prayers  being  con- 
cluded, be  orders  the  new  priest  to  rise,  and  puts  the  band  of  the  horary, 
which  hung  down  behind,  over  his  right  shoulder.  Pie  then  presents 
him  with  the  epitrachelium,  or  the  stole  ; and  the  plielonium , or  the  sur* 
plice ; the  choir  singing  during  the  whole  of  the  time  this  ceremony  is 
performing.  A deacon  afterwards  pronounces  the  following  exhortation, 
Let  us  love  one  another.  Then  the  patriarch  kisses  the  altar,  and  each 
priest  approaches  the  sacred  table  in  regular  order,  according  to  his  rank 
and  dignity,  and  not  only  kisses  it,  but  also  the  patriarch’s  hand,  which 
lies  upon  it,  and  then  his  cheek.  The  priests  salute  each  other,  and  the 
deacons  follow  their  example. 

The  priests  wear  a white  woollen  fillet  behind  their  hats  or  caps,  which 
hangs  down  upon  their  shoulders,  and  is  called  “ peristera,”  that  is  to  say, 
a dove  ; and  is  looked  upon  as  an  emblem  or  figure  of  the  innocence  and 
purity  of  the  priesthood.  The  bishop  moves  this  dove  from  any  priest 
under  his  jurisdiction,  who  is  proved  guilty  of  any  enormous  offence;  and 
the  majority  of  then\  are  so  notoriously  vicious,  that  very  few  can  hpast  of 
wearing  this  badge  of  innocence  for  any  long  period  of  time. 

At  the  ordination  of  a bishop,  the  priests  deliver  him  into  the  hands  of 
two  prelates,  who  oblige  him  to  make  a formal  procession  round  the  altar, 
as  in  the  preceding  ordinations.  After  these  preliminary  ceremonies,  the 
chartophylax,  or  archivist,  delivers  the  contacium,  which  is  a small  collec- 
tion of  degrees,  forms,  &c.,  relating  to  the  election  of  a bishop,  to  the 
patriarch,  who  takes  it  in  his  left  hand,  and  lays  his  right  on  the  candidate 
for  the  bishopric,  in  order  to  read  the  form  of  his  election  ; after  this  lesson, 
he  opens  the  book  of  the  gospels,  and  lays  it  on  the  head  of  the  candidate, 
ail  the  assistant  bishops  laying  their  hands  on  the  book  at  the  same  time  : 
all  these  ceremonies  are  accompanied  with  several  prayers  which  are  suita- 
ble to  the  solemn  occasion.  # 

The  prayers  being  over,  the  ordinant  takes  the  book  from  the  head  of 
the  bishop  elect,  and  having  deposited  it  on  the  altar,  presents  him  with  the 
pallium:  this  ceremony  is  accompanied  with  singing  and  with  holy  kisses. 

The  Greeks  are,  in  general,  an  ignorant  and  superstitious  people. 

Superstitious  Among  their  superstitious  customs,  the  following  may  be 
customs.  included,  as  some  of  the  most  extraordinary  : — 

They  attach  a particular  sanctity  to  some  fountains,  which  they  look 
upon  as  miraculous  waters,  especially  when  they  are  devoted  to  the  service 
of  any  celebrated  saint.  This  superstitious  notion  appears  to  be  a true 
copy  of  a pagan  original. 


163 


GREEK  CHURCH  PROPER. 


They  think  it  a duty  incumbent  upon  them  to  refrain  from  blood,  and  all 
meats  that  have  been  strangled  ; but  notwithstanding  this  scruple  of  con- 
science, they  are  not  very  nice  in  regard  to  the  kind  of  provisions  which 
ar«  set  before  them.  If  they  be  strict,  however,  in  the  observance  of  this 
custom,  they  are  in  that  respect  very  nearly  allied  to  the  Jews. 

They  call  the  Nile  the  Monarch  of  the  Floods ; and  are  of  opinion,  that 
the  overflowing  of  this  river  is 'a  peculiar  blessing,  and  an  indulgence  of 
the  Almighty  to  Egypt,  on  account  of  our  Saviour  and  the  Blessed  Virgin 
having  been  sheltered  and  protected  in  that  country  from  the  persecutions 
of  Herod. 

Their  art  of  physic,  which  is  generally  practised  by  empirics  and  igno- 
rant pretenders,  is  accompanied  by  innumerable  superstitions.  The  follow- 
ing may  be  adduced  as  a striking  instance  of  the  extent  of  their  medical 
knowledge.  When  their  patients’  heads  are  so  very  much  disordered  as 
to  cause  delirium,  they  use  the  same  means  for  their  recovery  as  for  a 
demoniac,  or  one  possessed  with  the  devil.  The  physician  in  this  case 
ceases  to  prescribe  for  him  ; but  his  friends  make  an  immediate  application 
io  an  exorcist ; that  is,  to  one  of  their  papas,  who  approaches  the  patient’s 
bed-side,  and  not  only  reads  several  prayers  over  him,  but  sprinkles  him 
with  holy  water.  He  pours  likewise  a plentiful  quantity  of  it  into  the  bed 
in  which  the  patient  lies,  and,  in  short,  sprinkles  the  room  all  over.  The 
exorcisms  ensue,  and  the  papas  in  the  most  solemn  manner  expel  the  ima- 
ginary demons.  Conceit  effects  a cure  which  was  supposed  to  be  beyond 
the  skill  of  the  most  able  physician. 

The  Greeks  are  extremely  fond  of  visiting  their  churches  and  chapels, 
especially  such  as  are  on  precipices,  and  places  very  difficult  of  access ; 
and,  indeed,  the  principal  part  of  their  devotion  consists  in  voluntary 
fatigue,  which  is,  in  their  eyes,  a kind  of  mortification  of  the  flesh.  On 
their  first  arrival  at  the  church  or  chapel,  they  repeatedly  cross  themselves, 
and  make  numerous  genuflexions  and  profound  bows.  They  kiss  the 
image  which  is  erected  in  it,  and  present  it  with  three  or  four  grains  of  the 
choicest  frankincense  ; recommending  themselves  to  the  protection  of  the 
Blessed  Virgin,  or  to  the  saint  whom  the  image  represents ; but  in  case 
the  saint  does  not  incline  his  ear,  and  hearken  to  their  vows,  they  soon 
make  him  sensible  of  their  resentment. 

One  of  the  greatest  frauds  engendered  by  superstition  is  the  urn  of 
Amorgos,  which  is  looked  upon  as  the  oracle  of  the  Archipelago.  It  has 
this  in  common  with  the  ancient  oracles  of  Greece,  that  it  is  indebted  to 
the  artifice  and  roguery  of  the  priests  for  the  fame  of  its  predictions.  This 
urn,  which  stands  near  a chapel  consecrated  to  St.  George,  fills  and  dis- 
embogues itself  several  times  in  the  course  of  a day,  and  sometimes  within 
so  small  a period  as  half  an  hour,  which  is  looked  upon  as  a miracle,  and 
ascribed  to  the  prevailing  influence  and  power  of  St.  George.  This  is  the 


GREEK  CHURCH  PROPER. 


169 


very  same  St.  George  who,  at  Scyros,  flies  at  and  seizes  upon  those  impious 
persons  who  neglect  to  perform  their  vows.  His  image,  according  to  tra- 
ditionary report,  lays  violent  hands  on  the  delinquents,  jumps  upon  their 
shoulders,  and  gives  them  many  severe  blows  on  the  head  and  back,  till 
they  have  discharged  the  duty  incumbent  on  them.  They  see  him  sailing 
in  the  air,  and  frisking  about  from  one  place  to  another,  till  at  last  he  settles 
upon  the  back  of  a blind  monk,  who  carries  him  he  knows  not  whither. 
Those  who  consult  the  urn  of  Amorgos  before  they  engage  in  any  affair 
of  the  last  importance,  are  sure  to  prove  unsuccessful  if,  upon  their  first 
approach,  they  find  the  water  lower  than  ordinary.  Father  Richard 
assures  us,  that  the  islanders  annually,  at  Easter,  consult  this  urn  of 
Amorgos,  which,  from  its  fulness  or  emptiness,  presages  a plentiful  or  a 
bad  harvest. 

There  is  a very  particular  custom  observed  in  the  island  of  Andros,  the 
origin  of  which,  however,  has  hitherto  baffled  the  most  rigid  inquiry.  At 
the  procession  on  the  festival  of  Corpus  Christi,  the  bishop  of  the  Romish 
church,  who  carries  the  body  of  our  blessed  Saviour,  tramples  under  foot 
all  the  Christians,  of  whatever  sect  they  may  be,  who  lie  prostrate  before 
him  in  the  streets.  The  same  custom  is  observed  at  Naxos,  and  the 
missionary  who  relates  the  story  adds,  that  such  as  have  any  sick  persons 
in  their  family  bring  them  out  in  order  to  lie  in  the  way  of  the  blessed 
Sacrament ; and  the  more  they  are  trodden,  the  nearer  they  approach  to 
convalescence. 

The  inhabitants  of  some  part  of  the  island  of  Chios  are  of  opinion  that 
a corpse,  which  is  not  corrupted  in  forty  days,  is  transformed  into  a familiar 
spirit,  or  hobgoblin,  which  is  very  troublesome  and  impertinent,  knocks  at 
people’s  doors,  and  even  calls  them  distinctly  by  their  names.  If  any  person 
presumes  to  answer  to  his  call,  they  think  he  will  most  assuredly  die  in  two 
or  three  days  at  furthest. 

At  Nicaria,  near  Samos,  the  inhabitants,  who  are  all  swimmers,  will  not 
marry  their  daughters  to  any  but  such  young  fellows  who  can  dive  eight 
fathoms  deep  at  least.  They  are  obliged  to  produce  a certificate  of 
their  diving  ability,  and  when  a papa,  or  some  substantial  islander,  is 
determined  to  dispose  of  his  daughter  in  marriage,  he  appoints  a day 
when  the  best  swimmer  is  to  bear  away  the  prize.  As  soon  as  the  candi- 
dates are  all  stripped  naked,  the  young  lady  makes  her  personal  appear- 
ance, and  in  they  jump.  He  who  continues  longest  under  water  is  the 
fortunate  bridegroom. 

The  Greeks  of  the  Holy  Land  assert,  and  firmly  believe  it  to  be  a real 
fact,  that  the  birds  which  fly  round  about  Jerusalem  never  sing  during 
passion  week  ; but  stand  motionless  and  confounded  almost  all  the  time, 
testifying  a sympathetic  sorrow  and  compassion  for  the  sufferings  of  our 
Saviour. 


r 


170  GREEK  CHURCH  PROPER. 

The  sacred  fire  of  the  Greeks  is  a ceremony  more  superstitious  than 
religious;  a whimsical,  merry  custom,  which  is  very  justly  a stumbling- 
block  and  rock  of  offence  to  several  serious  Mohammedans,  instilling  into 
their  minds  a most  contemptible  idea  of  the  Eastern  Christians.  In  short, 
it  is  nothing  but  a piece  of  priestcraft,  to  cheat  the  too  credulous  pilgrims 
out  of  their  money,  by  making  them  believe  that,  on  Easter-eve,  a fire 
descends  from  heaven  into  the  sacred  sepulchre.  The  Turks  are  no  stran- 
gers to  this  pious  fraud,  but  connive  at  it,  because  it  is  very  advantageous 
to  them  ; and  the  patriarchs  on  their  part  declare  that  they  could  never 
pay  their  taxes,  nor  their  tributes,  if  this  stratagem,  however  unbecoming 
the  practice  of  a Christian,  should  be  discovered  and  exposed.  Thevenot 
has  given  us  the  following  description  of  this  religious  farce.  “About 
eight  in  the  morning  the  Greeks  extinguish  all  their  lamps,  and  those  in 
the  sacred  sepulchre.  Then  they  run  about,  staring  like  persons  distracted, 
bawling  and  making  a hideous  howling,  without  any  regard  or  reverence 
to  the  sacred  place.  Every  time  they  passed  the  holy  sepulchre,  they 
cried  out  Eleyson!  that  is,  ‘Have  mercy  upon  us!’  It  was  very  diverting 
to  see  them  afterwards  jump  upon  one  another’s  backs,  kicking  one 
another’s  shins,  and  flogging  each  other  on  the  shoulders  with  knotted 
cords.  A whole  crowd  of  them  got  together,  and  taking  up  some  of  their 
comrades  in  their  arms,  ran  for  some  time  with  them  round  the  sepulchre, 
until,  at  last,  they  threw  them  down  in  the  dirt,  and  laughed  till  they  hal- 
looed again  at  their  own  unlucky  gambols.  Those,  on  the  other  hand, 
who  had  thus  been  made  the  laughing-stocks  of  the  crowd,  ran  in  their 
turn  after  the  others,  in  order  to  be  equally  mischievous,  and  to  revenge 
themselves  for  the  affront  which  they  had  received  ; in  short,  they  all  acted 
like  a set  of  idle  fools  and  merry-andrews.  Every  now  and  then  they 
would  lift  up  their  eyes  to  heaven,  and  hold  up  their  wax-tapers,  with  out- 
stretched arms,  as  if  they  implored  the  Almighty  to  send  down  his  celestial 
fire  to  light  them.  After  this  folly  and  extravagance  had  continued  till 
about  three  o’clock  in  the  evening,  two  archbishops  and  two  Greek  bishops, 
dressed  in  their  patriarchal  robes  and  coifs,  marched  out  of  the  choir, 
attended  by  the  clergy,  and  began  their  procession  round  the  sepulchre : 
the  Armenians  likewise  attended,  with  their  clergy,  followed  by  the  Coptan 
bishop.  After  they  had  taken  three  solemn  tours  around  the  sepulchre,  a 
Greek  bishop  came  out  of  the  Chapel  of  the  Angel,  which  is  at  the 
entrance  of  the  sepulchre,  and  informed  the  individual  who  personated  the 
Patriarch  of  Jerusalem,  that  the  sacred  fire  had  descended  from  heaven. 
He  then  entered  the  holy  sepulchre  with  a large  bundle  of  wax  tapers  in 
each  hand,  and  after  him  the  prelate,  who  represented  the  Armenian 
patriarch,  and  the  bishop  of  the  Copti.  Some  short  time  afterwards,  the 
Greek  archbishop  came  out  in  a very  whimsical  posture,  marching  with 
his  eyes  cast  upon  the  ground,  and  both  his  hands  full  of  lighted  wax* 


GREEK  CHURCH  PROPER. 


171 


lapers.  As  soon  as  he  appeared,  the  mob  crowded  upon  one  another’s 
shoulders,  kicking  and  boxing  one  another,  to  reach  the  prelate,  for  the 
purpose  of  lighting  their  tapers  by  that  which  he  held  in  his  hand  ; because 
that  fire  which  comes  immediately  from  his,  is  looked  upon  to  be  the 
purest  and  most  holy.  In  the  mean  time  the  Janizaries,  who  were  the 
guards  of  the  sepulchre,  dealt  their  blows  indiscriminately  about  them,  to 
make  room  for  the  archbishop,  who  used  his  utmost  endeavours  to  get 
clear  of  the  crowd.  At  last  he  came  to  a stone  altar,  which  stood  before 
th 2 door  of  the  choir,  and  opposite  that  of  the  holy  sepulchre.  Immediately 
the  populace  flocked  round  about  him  for  some  of  his  sacred  fire;  but 
those  who  had  lighted  their  tapers,  in  their  endeavours  to  retreat,  wTere 
overpowered  by  others,  who  very  devoutly  struck  them  with  their  fists, 
and  took  away  the  fire  that  had  cost  them  so  much  labour  and  fatigue  to 
procure  : in  short,  the  gravest  of  them  all  threw  down  and  trampled  their 
neighbours  under  foot,  to  get  close  to  the  prelate.  At  last,  the  Greek  arch- 
bishop withdrew’;  the  Armenian  bishop  retired  to  the  church  of  the 
Armenians,  and  the  Coptan  bishop  to  that  of  the  Copti.  In  the  mean 
time,  the  Turks,  who  kept  the  door  of  the  holy  sepulchre,  permitted  none 
to  enter  but  those  who  paid  for  lighting  their  wax-tapers  at  the  lamps  of 
that,  sanctuary,  as  those  lamps  are  the  first  that  are  touched  by  the  sacred 
fire.  In  a few  minutes  after,  the  church  was  illuminated  w’ith  above 
two  thousand  branches  of  blazing  torches,  while  the  numerous  congie- 
gation,  hooting  like  madmen,  began  to  repeat  their  former  frolics.  A 
man,  with  a drum  at  his  back,  ran  with  all  imaginable  speed  round  the 
sacred  sepulchre,  and  another  ran  after  him,  and  drummed  upon  it  with 
two  sticks ; when  he  was  tired,  a third  supplied  his  place.  Devotion,  or 
rather  custom,  enjoins  the  Greeks  not  to  eat  nor  drink  that  day,  till  they 
have  received  the  sacred  fire.” 

Some  ascribe  the  origin  of  this  superstition  to  a real  miracle,  which  they 
pretend  wras  formerly  wrought  in  the  presence  of  the  whole  congregation 
on  Easter-eve,  in  the  church  belonging  to  the  holy  sepulchre.  The  Al- 
mighty sent  dowrn  celestial  flame  into  this  divine  monument,  which  kindled 
or  lighted  again  all  the  lamps,  which  by  the  orders  of  the  Church  are 
extinguished  in  passion  week,  and  thereby  indulged  them  with  new  fire. 
Every  one  was  an  eye-wTitness  of  the  descent  of  this  new  flame  from  hea- 
ven, which  darted  from  one  place  to  another,  and  kindled  every  lamp  and 
taper  that  was  extinguished.  It  is  added,  also,  that  the  Almighty,  being 
provoked  at  the  irregularities  and  disorders  of  the  Christian  Crusades, 
refused  to  work  this  miracle  one  Easter-eve,  when  they  were  assembled 
together  in  the  most  solemn  manner,  to  be  spectators  of  the  descent  of  his 
celestial  fire ; but  that,  at  last,  he  vouchsafed  to  have  mercy  on  them,  and 
incline  his  ear  to  their  fervent  prayers  and  repeated  supplications.  The 
descent  of  this  holy  fire  continued  for  seven  hundred  and  fifty  years  after 


172 


GREEK  CHURCH  PROPER. 


ihe  time  of  St.  Jerome  ; but  since  that  period,  it  has,  owing  to  some  reason 
not  easily  defined,  been  wholly  discontinued : the  most  probable  conjecture 
is,  that  the  whole  fraud  was  discovered,  and  an  end  was  consequently  put 
to  the  enactment  of  this  religious  farce. 

This  ceremony  of  the  sacred  fire,  which  is  so  whimsical  and  extrava- 
gant, and  so  unbecoming  the  practice  of  a Christian,  has  introduced  another 
superstitious  custom  very  conformable  to  its  romantic  original.  In  this 
same  church  of  the  holy  sepulchre,  there  are  some  men  and  women  who 
have  several  pieces  of  linen  cloth  lying  before  them,  which  they  mark  from 
one  end  to  the  other  with  a cross,  made  by  the  tapers  kindled  at  the  sacred 
fire.  Thus  marked,  they  serve  for  the  shrouds  or  winding-sheets  of  these 
good  devotees,  and  are  reserved  for  that  solemn  purpose  as  the  most  sacred 
relics. 

Among  the  superstitious  customs  of  the  Greeks,  may  be  included  the 
marks  which  the  pilgrims  imprint  upon  their  arms,  and  which  they  take 
care  to  produce  as  a certificate  of  their  pilgrimage  to  Jerusalem.  These 
marks  are  made  with  some  particular  wooden  moulds,  filled  with  charcoal- 
dust,  and  afterwards  pressed  hard  upon  the  arm.  As  soon  as  the  part  is 
thus  stamped,  it  is  pricked  with  an  instrument  full  of  needles  ; it  is  then 
bound  up,  and  a scurf  or  scab  generally  rises  upon  the  place,  which  falls  oft' 
again  in  about  two  or  three  days ; but  the  blue  impression  remains  ever  after. 

There  is  a stone  still  to  be  seen  not  far  from  Bethlehem  which  is  per- 
fectly white,  and  which  colour  we  are  told  is  owing  to  the  extraordinary 
virtue  of  the  Blessed  Virgin’s  milk.  The  Greeks  assure  us,  that  this 
stone  will  infallibly  fill  a woman’s  breast  with  milk ; and  even  the  Turks 
themselves,  and  the  Arabians,  are  so  strongly  riveted  to  the  same  belief, 
that  they  oblige  their  wives,  who  have  sucking  infants  at  their  breasts, 
to  take  a little  of  the  powder  of  this  stone  infused  in  water,  in  order  that 
the  above-mentioned  desirable  effect  may  be  produced.  Mount  Sinai, 
Mount  Horeb,  the  frontiers  of  the  Holy  Land,  the  Holy  Land  itself,  in 
short,  all  the  countries  from  the  Red  Sea  to  Jerusalem,  are,  as  it  were, 
so  many  sources  which  have  immemorially  supplied  the  Greeks  with 
fictions,  and  their  bigots  with  superstition.  Upon  Mount  Horeb  the 
Greeks  pretend  to  show  the  place  in  which  the  prophet  Jeremiah  con- 
cealed the  tables  of  the  law,  and  a particular  stone,  on  which  are  several 
Hebrew  characters,  carved  by  the  prophet  himself.  According  to  this 
idea,  they  pay  to  this  stone  a superstitious  homage,  which  consists  of  a 
number  of  prayers  and  innumerable  signs  of  the  cross,  performed  with 
the  utmost  hurry  and  precipitation,  and  consequently  with  very  little  zeal 
or  devotion. 

The  Greeks  ascribe  to  the  waters  of  Jordan,  and  almost  all  the  foun- 
tains of  the  Holy  Land,  the  supernatural  virtue  of  healings  several  dis- 
tempers,, The  plant  generally  known  by  the  name  of  the  Rose  of  Jericho , 


is,  in  their  opinion,  a sure  defence  against  thunder  and  lightning,  and  a 
speedy  relief  for  a woman  in  the  time  of  her  travail.  A certain  traveller, 
Morison , assures  us,  with  an  extraordinary  air  of  piety  and  devotion,  that 
this  last  quality  is  owing  to  the  Blessed  Virgin,  of  whom  that  vegetable  is 
the  figure  or  representation. 

SEC.  II. RELIGIOUS  PRINCIPLES  AND  CUSTOMS  OF  THE  RUSSIAN  GREEK 

CHURCH. 

It  is  impossible  perhaps  to  settle  with  any  certainty  at  what  period,  or 
by  whom,  Christianity  was  first  introduced  into  Russia.  What  we  Jearn 

introduction  of  with  most  appearance  of  probability  is,  that  the  Grand- 
Russiafmty  int°  duchess  Olga , or,  as  her  name  is  pronounced,  Olha , grand' 
mother  to  Wladimir,  was  the  first  person  of  distinction  converted  to  Chris- 
tianity in  Russia,  about  the  year  955,  and  that  she  assumed  the  name  of 
Helena  at  her  conversion  ; under  which  name  she  still  stands  as  a saint  in 
the  Russian  calendar.  Methodius,  and  Cyril  the  philosopher,  travelled 
from  Greece  into  Moravia,  about  the  year  900,  to  plant  the  gospel ; where 
they  translated  the  service  of  the  church,  or  some  parts  of  it,  from  the 
Greek  into  the  Sclavonian  language,  the  common  language  at  that  time  of 
Moravia  and  Russia ; and  thus  it  is  thought  that  this  princess  imbibed  the 
first  principles  of  Christianity.  And,  being  herself  fully  persuaded  of  its 
truth,  she  was  very  earnest  with  her  son,  the  Grand-duke  Sviatoslav,  to 
embrace  it  also  ; but  this,  from  political  motives,  he  declined  to  do.  In  the 
course,  however,  of  a few  years,  Christianity  is  said  to  have  made  consi- 
derable progress  in  that  nation. 

It  is  fully  ascertained  that,  about  the  end  of  the  tenth  century,  the 
Christian  religion  was  introduced  into  Russia,  chiefly  through  their  con- 
nection with  Greece ; and  coming  from  this  quarter,  it  was  very  natural 
that  the  doctrine  and  discipline  of  the  church  of  Constantinople  should 
become  at  first  the  pattern  of  the  church  of  Russia,  which  it  still  continues 
to  follow  in  the  greatest  part  of  its  offices.  Hence  likewise  the  Patriarch 
of  Constantinople  formerly  enjoyed  the  privilege  of  a spiritual  supremacy 
over  the  Russians,  to  whom  he  sent  a metropolitan  whenever  a vacancy 
happened. 

Little  occurred  in  the  ecclesiastical  history  of  Russia,  except,  perhaps, 
the  rise  of  the  sect  of  the  Raskolniki,  which  excited  considerable  tumults 
and  commotions  in  that  kingdom,  till  Peter  the  Great  ascended  the  throne 
of  Russia  ; who,  in  the  beginning  of  the  eighteenth  century,  made  some 
remarkable  changes  in  the  form  and  administration  both  of  its  civil  and 
ecclesiastical  government. 

This  great  prince  made  no  change  in  the  articles  of  faith  received 
among  his  countrymen,  which  contain  the  doctrine  of  the  Greek  church; 

12 


174 


RUSSIAN  GREEK  CHURCH. 


but  he  took  the  utmost  pains  to  have  this  doctrine  explained  in  a manner 
conformable  to  the  dictates  of  right  reason,  and  the  spirit  of  the  gospel ; 
and  he  used  the  most  effectual  methods  to  destroy,  on  the  one  hand,  the 
influence  of  that  hideous  superstition  that  sat  brooding  over  the  whole 
nation  ; and,  on  the  other,  to  dispel  the  ignorance  of  the  clergy,  which  was 
incredible,  and  that  of  the  people,  which  would  have  surpassed  it  had  that 
been  possible. 

To  crown  these  noble  attempts,  he  extinguished  the  spirit  of  persecu- 
tion, and  renewed  and  confirmed  to  Christians,  of  all  denominations,  liberty 
of  conscience,  and  the  privilege  of  performing  divine  worship  in  the  man- 
ner prescribed  by  their  respective  liturgies  and  institutions.  This  liberty, 
however,  was  modified  in  such  a manner,  as  to  restrain  and  defeat  any 
attempts  that  might  be  made  by  the  Jesuits  and  other  members  of  the 
church  of  Rome  to  promote  the  interests  of  Popery  in  Russia,  or  to 
extend  the  jurisdiction  of  the  Roman  pontiff  beyond  the  chapels  of  that 
communion  that  were  tolerated  by  law  ; and  particular  charge  was  given 
to  the  council,  to  which  belonged  the  cognisance  of  ecclesiastical  affairs, 
to  use  their  utmost  care  and  vigilance  to  prevent  the  propagation  of 
Romish  tenets  among  the  people.  All  this  caution  had,  no  doubt,  arisen 
from  the  repeated  efforts  of  the  designing  pontiffs  of  Rome  and  their  mis- 
sionaries to  extend  the  papal  empire  over  the  Greek  churches,  under  the 
pretence  of  uniting  the  two  communions;  and,  with  this  view,  a negotiation 
was  entered  into  in  1580,  under  Jo hn  Basilides , Grand-duke  of  Russia, 
who  seems  to  have  had  political  ends  to  answer  in  pretending  to  favour 
this  union.  But,  although  the  professed  object  of  this  negotiation  failed, 
the  ministry  of  Possevin , the  learned  and  artful  Jesuit,  who  was  charged 
with  the  mission  on  the  part  of  the  Roman  pontiff,  was  not  without 
fruit  among  the  Russians,  especially  among  those  residing  in  the  Polish 
dominions. 

Proposals  for  uniting  the  two  communions  have  been  made  by  different 
popes,  as  Honorius  III.,  Gregory  IX.,  Innocent  IV.,  Gregory  XIII.,  and 
last  of  all,  by  the  Academy  of  Sorbonne  in  1718;  but  the  Russian  sove- 
reigns and  the  nation  have  always  remained  firm  and  true  to  their  religion  ; 
at  the  same  time,  all  religions,  without  exception,  are  tolerated  in  Russia. 
In  the  year  1581,  in  the  reign  of  Czar  John  Vasilievitz,  Pope  Gregory 
XIII.  proposed  to  that  sovereign  that  the  Lutheran  clergy  should  be  ban- 
ished from  Russia  ; but  he  was  answered,  that  in  that  country  all  nations 
have  a free  exercise  of  their  religions;  and  now  in  Russia  there  are 
Lutherans,  Calvinists,  Hernhutters,  Armenians,  Jews,  Mohammedans, 
Pagans,  Hindoos,  &c.  &c.  &c.  Roman  Catholics  are  to  be  met  with  in 
almost  every  government,  particularly  in  those  conquered  from  the  Polish 
dominions:  their  ciergy  are  governed  by  their  own  rulers,  and  are  totally 
independent  of  the  Russian  ecclesiastical  jurisdiction. 


RUSSIAN  GREEK  CHURCH. 


175 


Peter  likewise  introduced  a considerable  change  into  the  manner  of 
governing  the  church.  The  splendid  dignity  of  patriarch,  which  ap- 
proached too  near  the  lustre  and  prerogatives  of  majesty  not  to  be  offensive 
to  the  emperor  and  burdensome  to  the  people,  was  suppressed,  in  1721,  by 
this  spirited  monarch,  who  declared  himself  (and  thus  became  like  the 
British  monarch)  head  of  the  national  church. 

The  functions  of  this  high  and  important  office  were  intrusted  wi 
council  assembled  at  St.  Petersburg,  which  was  called  the  Holy  Synod; 
and  one  of  the  archbishops,  the  most  distinguished  for  integrity  and  p 
dence,  was  appointed  as  president  of  it. 

The  other  orders  of  the  clergy  continued  in  their  respective  rank  a 
offices  ; but  both  their  revenues  and  their  authority  were  considerably 
diminished.  It  was  resolved  at  first,  in  this  general  reformation,  to  abolish 
all  monasteries  and  convents,  as  prejudicial  to  the  public,  and  unfriendly 
to  population ; but  this  resolution  was  not  put  in  execution  ; on  the  con- 
trary, the  emperor  himself  erected  a magnificent  monastery  in  honour  of 
Alexander  Newsky , whom  the  Russians  place  in  the  list  of  their  heroes 
and  saints.* 

In  her  doctrines,  the  Russian  Church  agrees  with  the  Greek  Church ; 
like  her,  she  receives  the  seven  sacraments  or  mysteries  ; allows  no 
statues  or  graven  images,  but  admits,  pictures  and  invoca- 

Doctrines.  . - 

tion  of  saints. 

During  the  celebration  of  the  mass,  the  laity,  not  excepting  the  prince 
himself,  are  obliged  either  to  stand  or  to  kneel,  and  be  uncovered;  and  to 
observe  the  same  position  during  the  performance  of  all  the 
Divine  Service.  otijer  parts  0f  djvjne  service.  Bergius , in  his  State  of  the 
Russian  Church,  assures  us,  however,  that  “The  ancient  Russians  always 
pray  either  standing,  or  prostrate  upon  the  ground  ; carefully  avoiding  the 
posture  of  kneeling,  for  fear  they  should  be  thought  to  imitate  those  soldiers 
who  mocked  the  Lord  Jesus  Christ.”  The  grand-duke,  who  sat  on  the 
throne  in  the  time  of  Olearius,  always  prostrated  himself  to  the  ground 
when  he  attended  public  worship.  For  this  reason  there  are  no  stools  or 
benches  made  use  of  in  the  Russian  churches,  except  when  there  happens 
to  be  a homily  read,  or  a sermon  preached.  No  dogs  are  suffered  to  enter 
the  church  door ; and  every  thing  which  has  the  least  tendenc}*'  to  interrupt 
their  devotions  is  prohibited.  None  but  those  who  officiate  at  the  altar  are 
admitted  into  the  sanctuary.  The  czar,  however,  is  allowed  to  enter  it  at 
the  ceremony  of  his  coronation,  and  when  he  receives  the  communion ; 
some  others  of  the  laity,  who  are  persons  of  distinction,  are  likewise 
admitted  into  it,  provided  they  take  care  to  keep  at  a great  distance  from 
the  altar. 

The  Russian  mass  is  always  performed  in  the  ancient  Sclavonian  lan- 


All  Religions. 


176 


RUSSIAN  GREEK  CHURCH. 


guage ; and  a great  part  of  it  is  said  in  a low  voice.  Like  the  Greeks, 
the  Russians  bow  down  before  the  host,  and  adore  it.  From  the  preface 
of  the  mass  to  the  communion,  the  doors  of  the  sanctuary  are  shut,  ana  a 
curtain  is  drawn  before  it,  which  covers  the  altar:  in  Easter-week,  how- 
ever, the  sanctuary  doors  are  always  open,  even  during  mass.  To  the  other 
ceremonies  observed  at  the  communion,  in  conformity  with  those  of  the 
Greeks,  we  must  add,  according  to  Olearius,  that  the  Muscovites  administer 
the  sacrament  to  those  who  are  deprived  of  their  reason,  by  touching  their 
lips  only  with  the  bread  dipped  in  the  wine  ; that  they  are  not  allowed  to 
give  the  communion  to  a woman  who  lies  in,  in  the  room  where  she  was 
brought  to  bed  ; — those  who  have  taken  a false  oath  before  a court  of  judi- 
cature, or  have  been  guilty  of  any  notorious  crime,  cannot  receive  this 
sacrament  of  the  eucharist  till  they  are  at  the  point  of  death ; and  that  it 
is  customary  to  give  those  who  are  sick,  some  water  or  some  brandy,  in 
which  several  of  their  sacred  relics  have  been  first  infused,  before  they 
give  them  the  communion. 

Their  Bible  is  translated  into  the  Sclavonian  language  from  the  Greek 
Septuagint ; but  they  never  suffer  it  to  be  carried  into  church,  for  fear  of 
profaning  it  by  the  several  immodest  passages  that  are  to  be  met  with  in 
the  Old  Testament.  It  is  the  New  Testament  only,  and  some  particular 
passages  extracted  from  the  Psalms  and  the  Prophets,  which  are  read  in 
their  churches ; they  are,  however,  allowed  to  read  the  whole  Scriptures 
at  home  in  private. 

In  Father  Le  Brun’s  Collection  of  Liturgies,  we  find  the  contents  of  a 
small  Muscovite  ritual,  in  which  directions  are  down  for  the  obser- 
vance of  the  following  customs  : — 1.  Several  prayers  to  be  read  on  the  day 
that  a woman  is  delivered  of  a male  infant.  2.  On  the  eighth  day  after 
the  birth  of  such  infant,  being  the  day  on  which  he  is  to  receive  his  name. 
3.  On  the  fortieth  day  after  her  lying-in.  4.  For  a woman  that  has  mis- 
carried. 5.  At  an  exorcism.  6.  At  a reconciliation  in  church.  7.  On 
a divorce.  8.  When  the  communion  is  to  be  administered  to  the  sick- 
9.  Prayers  to  Jesus  Christ,  and  the  Blessed  Virgin,  for  a true  believer 
at  the  point  of  death.  10.  The  order  or  method  to  be  observed  at  the 
burial  of  such  persons  who  die  during  the  festival  of  Easter,  or  in  Holy 
Week.  11.  For  a priest  after  his  decease.  12.  For  the  burial  of  an  in- 
fant. 13.  Prayers  for  a blessing  on  the  provisions  made  for  Easter ; for 
their  cheese  and  eggs  ; for  their  first-fruits,  and  those  who  offer  them ; 
for  the  consecration  of  a house,  and  the  entering  into  possession  of  it ; for 
sinking  a well,  and  the  purification  of  it  when  any  filth  has  fallen  into  it. 
14.  Prayers  for  those  who  have  eaten  any  unclean  meats.  15.  Prayer? 
for  the  purification  of  an  unclean  vessel.  16.  For  all  sorts  of  grain ; for 
seed-time,  &c.  It  is  presumed  that  the  foregoing  will  be  sufficient  to  give 
the  reader  a tolerable  idea  of  the  several  customs  which  are  observed  t>y 


RUSSIAN  GREEK  CHURCH. 


177 


the  Russians  on  particular  occasions,  and  the  observance  of  which  is  espe- 
cially enjoined  by  their  ritual. 

One  peculiar  custom,  however,  we  cannot  omit : viz.  that  when  they 
take  possession  of  a house,  they  consecrate  it  at  the  same  time  with  salt. 
Cornelius  le  Brun,  in  his  Travels  to  Muscovy,  gives  us  the  following  ac- 
count of  the  consecration  of  the  czar’s  palace  in  1702  : — “ The  floor  was 
strewed  all  over  with  hay,  and  on  the  right  hand  a table  was  placed,  gar- 
nished out  writh  abundance  of  large  and  little  loaves ; over  some  of  them 
was  thrown  a handful  of  salt,  and  a silver  salt-cellar,  full  of  salt,  set  upon 
others.”  This  custom  of  consecrating  with  salt,  which  is  attended  by  all 
friends  and  relatives,  is  repeated  for  several  days  together,  and  is  an 
emblem  or  token  of  that  prosperity  and  success  which  they  wish  may 
attend  them,  and  of  their  friendly  hope  that  they  may  never  afterwards 
want  any  of  the  necessaries  of  life.  When  they  quit  their  habitations, 
they  leave  some  hay  and  bread  upon  the  floor,  which  are  symbols  of  those 
blessings  which  they  wish  may  attend  those  wrho  take  the  house  after  their 
departure. 

The  constitution  of  the  Russian  monks,  their  fasts,  and  their  profound 
ignorance,  are  much  the  same  as  those  of  the  Greek  monks.  Peter  the 
Great  wras  the  first  who  attempted  to  lay  a duty  or  tax  upon  the  convents ; 
he  commanded  that  no  persons  should  be  admitted  into  them  but  those  who 
wrere  fifty  years  of  age,  or  upwards,  he  having  observed  that  a considerable 
number  of  able  young  fellows  were  shut  up  in  them,  and  thereby  rendered 
useless  to  the  state. 

The  Russians  have  a peculiar  regard  for  relics,  images,  and  pictures  of 
saints  ; for  the  invocation  of  saints,  the  crucifix,  and  the  sign  of  the  cross  ; 

Relics  images  f°r  an  infinite  number  of  inclinations,  genuflexions,  and 
&c-  prostrations,  not  only  before  those  objects  which  are  adora- 

ble, but  those  likewise  which  demand  only  a common  reverence  and  es- 
teem ; and  also  for  numberless  processions  and  pilgrimages.  The  cathe- 
dral church  at  Moscow  is  in  possession  of  the  garment  of  Jesus  Christ,  and 
a picture  of  the  Blessed  Virgin,  drawn  by  St.  Luke ! The  Russians  look 
upon  this  picture  as  the  palladium  of  their  state.  Other  churches  boast 
of  being  possessed  of  the  bodies  of  several  Russian  saints ; and  thirty-six 
gold  and  silver  shrines,  full  of  very  valuable  relics,  are  to  be  seen  in  the 
churc  h of  the  Annunciation.  These  shrines,  or  boxes,  are  said  to  con- 
tain, among  other  things,  some  of  the  precious  blood  of  the  Lord  Jesus 
Christ,  one  of  the  hands  of  St.  Mark,  and  some  of  the  bones  of  the  prophet 
Daniel,  &c. 

Their  images  or  pictures,  which  are  generally  painted  in  oil  upon  wood, 
must  be  made  by  some  Muscovite,  and  are  sold,  or,  according  to  their  pre- 
varicating phraseology,  exchanged  or  bartered  for  a certain  sum  of  money. 
To  sell  them  is  looked  upon  as  a sin ; but  in  the  time  of  Olearius,  the 


178 


RUSSIAN  GREEK  CHURCH. 


patriarch  would  not  suffer  any  foreigners  to  have  them  in  their  houses  for 
fear  they  would  profane  them.  This  precaution  was  carried  to  so  high  a 
pitch,  that  a Dutchman  having  purchased  a house  that  was  built  with 
stone,  the  Russian  who  sold  it  scraped  the  wall  on  which  the  picture  of  a 
saint  had  been  painted,  and  carried  the  rubbish  off  the  premises. 

Every  Russian,  whether  his  condition  be  high  or  low,  has  his  own  titu- 
lar saint,  to  whom  he  offers  up  his  morning  and  evening  prayers,  and 
whom  he  neglects  not  to  consult  on  all  occasions  of  a doubtful  or  hazardous 
nature.  In  the  shops  at  St.  Petersburg,  an  image  of  this  titular  saint  is 
always  placed  in  a conspicuous  position,  and  3mu  cannot  possibly  pay  a 
higher  compliment  to  a Russian  when  you  enter  his  shop  than  to  make 
your  obeisance  to  his  favourite  saint.  A Russian  shopkeeper  is  a notorious 
cheat,  but  if  you  have  paid  a becoming  respect  to  his  saint,  it  is  supposed 
that  you  are  immediately  admitted  into  his  good  graces  ; and  although  the 
majority  of  the  saints  were  themselves  the  most  consummate  cheats  and 
impostors,  yet  it  is  believed  that  they  do  not  sanction  similar  practices  in 
others.  For  this  reason,  a familiar  nod  or  a polite  bow  to  a Russian  image 
becomes,  in  many  instances,  a positive  act  of  good  policy,  for  you  thereby 
stand  a good  chance  of  escaping  from  the  cheating  and  exorbitant  demands 
of  the  Russian  trader. 

The  walls  of  their  churches  are  all  covered  with  pictures,  which  are  not 
only  representations  of  Jesus  Christ  and  the  Blessed  Virgin,  but  of  St. 
Nicholas  and  several  other  saints,  whom  the  Russians  have  made  choice 
of  for  their  patrons  and  protectors.  In  all  their  houses,  a picture,  of  some 
favourite  saint  is  hung  near  one  of  the  windows,  with  a wax-taper  before 
it:  several  are  likewise  hung  up  in  the  streets,  as  objects  of  public  devo- 
tion ; but  the  majority  of  the  latter,  according  to  Carlisle,  are  secured  in 
glass-cases,  and  exposed  to  public  view,  either  on  the  city-gates  or  the 
church-doors ; or  they  are  suspended  on  some  cross-road.  If  a Russian 
be  in  the  greatest  haste,  he  must  pay  his  respects  to  the  pictures  of  these 
saints ; not  in  a transient,  careless  manner,  but  he  must  stop  a minute  or 
two,  to  put  up  a short  ejaculation;  standing  bare-headed,  making  half  a 
dozen  profound  bows,  and  as  many  crosses.  The  first  thing  that  must 
be  done  when  any  one  enters  a Russian’s  apartment,  is  to  take  notice  of 
the  picture  of  his  saint,  making  the  sign  of  the  cross,  at  the  same  time 
repeating  the  Hospodi,  ( Lord  have  mercy  upon  us ,)  and  bowing  before  it ; 
after  that  he  pays  his  compliments  to  the  master  of  the  house.  Among 
the  poorer  sort,  with  whom  the  pictures  of  their  saints  are  generally 
situated  in  some  dark  hole  or  corner,  without  any  wax-taper,  or  the  least 
outward  appearance  of  distinction  or  respect ; the  devout  Russian,  for  fear 
he  should  be  in  any  way  deficient  in  the  discharge  of  his  duty,  never 
fails  to  ask  where  the  God  is,  that  is  to  say,  the  picture  of  the  saint.  This 
religious  respect  is  grounded  on  that  divinity  which  the  Russians  ascribe 


RUSSIAN  GREEK  CHURCH. 


179 


to  their  images,  and  on  the  numberless  miracles  which  they  believe  to 
have  been  wrought  by  them.  However,  this  supernatural  power  does  not 
hinder  these  images  from  falling  to  decay ; and  in  such  cases  they  inter 
them  in  their  churchyards,  or  in  their  gardens  ; sometimes  indeed  they 
put  them,  with  much  care  and  reverence,  into  some  rapid  stream,  that  the 
current  may  carry  them  away  ; for  to  throw  them  in  would  be  looked  upon 
as  an  act  of  disrespect. 

The  invocation  of  saints  constitutes  a considerable  part  of  the  religious 
worship  of  the  Russians ; but  greater  demonstrations  of  respect  are  shown 
to  St  Nicholas  than  to  any  of  the  rest.  It  is  customary,  in  Russia,  to 
mention  God  and  the  czar  at  the  same  time  when  they  have  any  affair  of 
importance  to  transact;  thus  they  frequently  say,  God  is  powerful  as  well 
as  the  czar.  With  God  and  the  czar's  permission.  But  they  often 
substitute  St.  Nicholas  in  the  room  of  Providence  ; as  for  instance,  when 
any  one  asks  them  how  long  they  intend  to  be  on  a journey,  they  will 
answer,  As  long  as  St.  Nicholas  shall  think  convenient.  Their  devotees 
go  in  pilgrimage,  for  the  most  part,  to  those  places  where  their  saints  have 
especially  distinguished  themselves.  The  czars  themselves  are  not  excused 
or  exempted  from  these  religious  peregrinations  ; at  least  they  were  per- 
formed by  the  predecessors  of  Peter  the  Great. 

The  number  of  ceremonies  and  superstitious  customs  among  the  Russians 
nearly  equals  that  of  the  Romish  Church.  A few  of  these  we  shall  notice  ; 

. and  first  we  will  describe  a singular  festival  which  the 
Waters.  Russians  call  the  Benediction  of  the  Waters.  This  solem- 

nity is  celebrated  at  the  beginning  of  the  year  at  Petersburg,  in  the  follow- 
ing manner : — On  the  river  Neva , upon  the  ice,  which  is  then  strong  in 
that  country,  there  is  erected  for  this  ceremony  a kind  of  temple,,  of  wood, 
usually  of  an*  octagonal  figure,  painted  and  richly  gilt,  having  the  inside 
decorated  with  various  sacred  pictures,  representing  the  baptism  of  our 
Saviour,  his  transfiguration,  and  some  other  parts  of  his  life,  and  on  the  top 
a picture  of  St.  John  the  Baptist.  This  is  called  the  Jordan , which  name 
used  to  signify  the  baptistry  or  font,  or  any  basin  in  which  holy  water  is 
consecrated.  There  the  attention  of  the  spectators  is  drawn  to  a larg£ 
emblem  o the  Holy  Ghost , appearing  to  descend  from  heaven,  a decora- 
tion common  to  almost  all  Greek  churches,  in  which  a peristerion  or  dove, 
as  a symbol  of  the  Holy  Ghost,  is  usually  suspended  from  four  small 
columns  which  support  a canopy  over  the  Holy  Table.  The  Jordan  is 
surrounded  by  a temporary  hedge  of  the  boughs  of  fir-trees ; and,  in  the 
middle  of  the  sanctuary  or  chancel  is  a square  space,  where  the  broken  ice 
leaves  a communication  with  the  water  running  below,  and  the  rest  is 
ornamented  with  rich  tapestry.  Around  this  temple  a kind  of  gallery  is 
erected,  and  a platform  of  boards,  covered  with  red  cloth,  is  laid  for  the 
procession  to  go  upon,  guarded  also  by  a fence  of  boughs.  The  gallery 


180 


RUSSIAN  GREEK  CHURCH. 


communicates  with  one  of  the  windows  of  the  imperial  palace,  at  which 
the  emperor  and  his  family  come  out  to  attend  the  ceremony,  which  begins 
as  soon  as  the  liturgy  is  finished  in  the  chapel  of  the  imperial  palace, 
and  the  regiments  of  guards  have  taken  post  on  the  river.  Then,  at  the 
sound  of  the  bells,  and  of  the  artillery  of  the  fortress,  the  clerks,  the 
deacons,  the  priests,  the  archimandrites,  and  the  bishops,  dressed  in  their 
richest  robes,  carrying  in  their  hands  lighted  tapers,  the  censer,  the  Gospel, 
and  the  sacred  pictures  and  banners,  proceed  from  the  chapel  to  the  Jordan, 
singing  the  hymns  appointed  in  the  office,  and  followed  by  the  emperor, 
the  grand-duke,  the  senators,  and  the  whole  court. 

When  arrived  at  the  place  where  the  ice  is  broken,  the  Archbishop  of 
Moscow,  or  other  officiating  bishop,  descends,  by  means  of  a ladder,  to  the 
side  of  the  water.  There  he  reads  the  prayers  appointed  in  the  office,— 
dips  his  cross  three  times,  and  ends  the  ceremony  by  an  exhortation  appro- 
priate to  it ; and  the  waters  are  then  thought  to  be  blessed.  As  soon  as 
the  service  is  finished,  the  artillery  and  soldiers  fire ; after  which  the  pre- 
late sprinkles  the  water  on  the  company  around  him,  and  on  the  colours  of 
all  the  regiments  that  happen  to  be  at  Petersburg,  which  are  planted  round 
the  Jordan.  He  then  retires,  when  the  people  crowd  towards  the  hole, 
and  drink  of  the  waters  with  a holy  avidity.  “Notwithstanding  the  cold, 
the  mothers  plunge  their  infants  and  the  old  men  their  heads  into  them. 
Everybody  makes  it  a duty  to  carry  away  some  for  the  purification  of  their 
houses,  and  curing  certain  distempers,  against  which  the  good  Russians 
pretend  this  holy  water  is  a powerful  specific.” 

No  people  observe  Lent  with  more  scrupulous  and  excessive  rigour  than 
the  Russians.  Travelling  the  road  from  Petersburg  to  Moscow,  says  Dr. 

Clarke,  in  his  Travels,  if  at  any  time,  in  poor  cottages, 
where  the  peasants  appeared  starving,  I offered  them  a part 
of  our  dinn'er,  they  would  shudder  at  the  sight  of  it,  and  cast  it  to  the 
dogs;  dashing  out  of  their  children’s  hands,  as  an  abomination,  any  food 
given  to  them ; and  removing  every  particle  that  might  be  left  entirely 
from  their  sight.  In  drinking  tea  with  a Cossack,  he  not  only  refused  to 
have  milk  in  his  cup,  but  would  not  use  a spoon  that  had  been  in  the  tea 
offered  him  with  milk,  although  wiped  carefully  in  a napkin,  until  it  had 
passed  through  scalding  water.  The  same  privation  prevails  among  the 
higher  ranks  ; but,  in  proportion  as  this  rigour  has  been  observed,  so  much 
the  more  excessive  is  the  degree  of  gluttony  and  relaxation  when  the  im- 
portant intelligence  that  “ Christ  is  risen ” has  issued  from  the  mouth  of  the 
archbishop.  During  Easter,  they  run  into  every  kind  of  excess,  rolling  about 
drunk  the  whole  week  ; as  if  rioting,  debauchery,  extravagance,  gambling, 
drinking,  and  fornication,  were  as  much  a religious  observance  as  starving 
had  been  before ; and  that  the  same  superstition  which  kept  them  fasting 
during  Lent,  had  afterwards  instigated  them  to  the  most  beastly  excesses. 


RUSSIAN  GREEK  CHURCH. 


181 


Even  their  religious  customs  are  perfectly  adapted  to  their  climate  and 
manners.  Nothing  can  be  contrived  with  more  ingenious  policy  to  suit  tho 
habits  of  the  Russians.  When  Lent  fasting  begins,  their  stock  of  frozen 
provisions  is  either  exhausted,  or  unfit  for  use ; and  the  interval  which 
takes  place  allows  sufficient  time  for  procuring,  killing,  and  storing  the 
fresh  provisions  of  the  spring.  The  night  before  the  famous  ceremony  of 
the  resurrection,  all  the  markets  and  shops  of  Moscow  are  seen  filled  with 
flesh,  butter,  eggs,  poultry,  pigs,  and  every  kind  of  viand.  The  crowd  of 
purchasers  is  immense.  You  hardly  meet  a foot  passenger  who  has  not 
his  hands,  nay  his  arms,  filled  with  provisions ; or  a single  droski  that  is 
not  ready  to  break  down  beneath  their  weight. 

The  first  ceremony  which  took  place,  previous  to  all  this  feasting,  was 
that  of  the  Paque fleuries , or  Palm  Sunday.  On  the  eve  of  this  day,  ail 
the  inhabitants  of  Moscow  resort,  in  carriages,  on  horseback,  or  on  foot,  to 
the  Kremlin,  for  the  purchase  of  palm-branches,  to  place  before  their 
boghs,  and  to  decorate  the  sacred  pictures  in  the  streets,  or  elsewhere.  It 
is  one  of  the  gayest  promenades  of  the  year.  The  governor,  attended  by 
the  maitre  de  police , the  commandant,  and  a train  of  nobility,  go  in  pro- 
cession mounted  on  fine  horses.  The  streets  are  lined  with  spectators : 
and  cavalry  are  stationed  on  each  side,  to  preserve  order.  Arriving  in  the 
Kremlin,  a vast  assembly,  bearing  artificial  bouquets  and  boughs,  are  Seen 
moving  here  and  there,  forming  the  novel  and  striking  spectacle  of  a gay 
and  moving  forest.  The  boughs  consist  of  artificial  flowers  with  fruit. 
Beautiful  representations  of  oranges  and  lemons  in  wax  are  sold  for  a few 
copeeks * each,  and  offer  a proof  of  the  surprising  ingenuity  of  this  people 
in  the  arts  of  imitation.  Upon  this  occasion,  every  person  who  visits  the 
Kremlin,  and  would  be  thought  a true  Christian,  purchases  one  or  more 
of  the  boughs,  called  Palm-branches ; and  in  returning,  the  streets  are 
crowded  with  droskis , and  all  kinds  of  vehicles,  filled  with  devotees,  hold- 
ing in  their  hands  one  or  more  palm-branches,  according  to  the  degree  of 
their  piety,  or  the  number  of  boghs  in  their  houses. 

The  description  often  given  of  the  splendour  of  the  equipages  in  Mos- 
cow but  ill  agrees  with  their  appearance  during  Lent.  A stranger,  who 
arrives  with  his  head  full  of  notions  of  Asiatic  pomp  and  Eastern  magni- 
ficence, would  be  surprised  to  find  narrow  streets,  execrably  paved,  covered 
with  mud  or  dust. ; wretched-looking  houses  on  each  side  ; carriages,  drawn 
it  is  true  by  six  horses,  but  such  cattle ! blind,  lame,  old,  out  of  condition, 
of  all  sizes  and  all  colours,  connected  by  rotten  ropes  and  old  cords,  full  of 
knots  and  splices  : on  the  leaders  and  on  the  box,  figures  that  seem  to  have 
escaped  from  the  galleys ; behind,  a lousy,  ragged  lackey,  or  perhaps 
two,  with  countenances  exciting  more  pity  than  derision ; and  the  carriage 


* The  copeek  equals  in  value  an  English  halfpenny. 


182 


RUSSIAN  GREEK  CHURCH. 


itself  like  the  worst  of  the  night-coaches  in  London.  But  this  external 
wretchedness,  as  far  as  it  concerns  the  equipages  of  the  nobles,  admits  of 
some  explanation.  The  fact  is,  that  a dirty,  tattered  livery,  a rotten  har- 
ness, bad  horses,  and  a shabby  vehicle,  constitute  one  part  of  the  privation 
of  the  season.  On  Easter  Monday,  the  most  gaudy  but  fantastic  buf- 
foonery of  splendour  fills  every  street  in  the  city.  The  emperor,  it  is 
true,  in  his  high  consideration  for  the  welfare  and  happiness  of  his  sub- 
jects, deemed  it  expedient  to  adapt  the  appearance  to  the  reality  of  their 
wretchedness  ; and  in  restraining  the  excessive  extravagance  of  the  people 
of  Moscow,  evinced  more  wisdom  than  the  world  have  given  him  credit 
for  possessing. 

The  second  grand  ceremony  of  this  season  takes  place  on  Thursday 
before  Easter  at  noon,  when  the  archbishop  washes  the  feet  of  the  apostles. 
This  we  also  witnessed.  The  priests  appeared  in  their  most  gorgeous 
apparel.  Twelve  monks,  designed  to  represent  the  twelve  apostles,  were 
placed  in  a semicircle  before  the  archbishop.  The  ceremony  is  performed 
in  the  cathedral,  which  is  crowded  with  spectators.  The  archbishop,  per- 
forming all,  and  much  more  than  is  related  of  our  Saviour  in  the  thirteenth 
chapter  of  St.  John,  takes  off  his  robes,  girds  up  his  loins  with  a towel, 
and  proceeds  to  wash  the  feet  of  them  all,  until  he  comes  to  the  represen- 
tative of  Peter,  who  rises  ; and  the  same  interlocution  takes  place  between 
him  and  the  archbishop,  which  is  said  to  have  taken  place  between  our 
Saviour  and  that  apostle. 

The  third,  and  most  magnificent  ceremony  of  all,  is  celebrated  two  hours 
after  midnight,  in  the  morning  of  Easter  Sunday.  It  is  called  the  cere- 
mony of  the  resurrection,  and  certainly  exceeded  every  thing  of  the  kind 
celebrated  at  Rome,  or  anywhere  else.  I have  not  seen  so  splendid  a sight 
in  any  Roman  Catholic  country;  not  even  that  of  the  benediction  by  the 
pope  during  the  holy  week. 

At  midnight  the  great  bell  of  the  cathedral  tolled.  Its  vibrations  seemed 
the  rolling  of  distant  thunder  ; and  they  were  instantly  accompanied  by  the 
noise  of  all  the  bells  in  Moscow.  Every  inhabitant  was  stirring,  and  the 
rattling  of  carriages  in  the  streets  was  greater  than  at  noonday.  The 
whole  city  was  in  a blaze  ; for  lights  were  seen  in  all  the  windows,  and 
innumerable  torches  in  the  streets.  The  tower  of  the  cathedral  was  illu- 
minated from  its  foundation  to  its  cross.  The  same  ceremony  takes  place 
in  all  the  churches ; and,  what  is  truly  surprising,  considering  their  num- 
bei,  it  is  said  they  are  all  equally  crowded. 

We  hastened  to  the  cathedral,  which  was  filled  with  a prodigious  as- 
sembly of  all  ranks  and  sexes,  bearing  lighted  wax-tapers,  to  be  afterwards 
heaped  as  vows  on  the  different  shrines.  The  walls,  ceilings,  and  every 
part  of  this  building,  are  covered  with  the  pictures  of  saints  and  martyrs. 
In  the  moment  of  our  arrival  the  doors  were  shut ; and  on  the  outside 


RUSSIAN  GREEK  CHURCH. 


183 


appeared  Plato,  the  archbishop,  preceded  by  banners  and  torches,  and 
followed  by  all  his  train  of  priests  with  crucifixes  and  censers,  who  were 
making  three  times,  in  procession,  the  tour  of  the  cathedral ; chanting 
with  loud  voices,  and  glittering  in  sumptuous  vestments,  covered  with  gold, 
silver,  and  precious  stones.  The  snow  had  not  melted  so  rapidly  in  the 
Kremlin  as  in  the  streets  of  the  city  ; and  this  magnificent  procession  was 
therefore  constrained  to  move  upon  planks  over  the  deep  mud  which  sur- 
rounded the  cathedral.  After  completing  the  third  circuit,  they  all  halted 
opposite  the  great  doors,  which  were  shut ; and  the  archbishop,  with  a 
censer,  scattered  incense  against  the  doors,  and  over  the  priests.  Suddenly 
those  doors  were  opened  and  the  effect  was  great  beyond  description. 

The  immense  throng  of  spectators  within,  bearing  innumerable  tapers, 
formed  two  lines,  through  which  the  archbishop  entered,  advancing  witti  • 
his  train  to  a throne  near  the  centre.  The  profusion  of  lights  in  all  parts 
of  the  cathedral,  and,  among  others,  of  the  enormous  chandelier  which 
hung  from  the  centre,  the  richness  of  the  dresses,  and  the  vastness  of  the 
assembly,  filled  us  with  astonishment.  Having  joined  the  suite  of  the 
archbishop,  we  accompanied  the  procession,  and  passed  even  to  the 
throne,  on  which  the  police  officers  permitted  us  to  stand,  among  the 
priests,  near  an  embroidered  stool  of  satin,  placed  for  the  archbishop. 

The  loud  chorus,  which  burst  forth  at  the  entrance  to  the  church,  con- 
tinued as  the  procession  moved  towards  the  throne,  and  after  the  arch- 
bishop had  taken  his  seat ; when  my  attention  was,  for  a moment,  called 
off,  by  seeing  one  of  the  Russians  earnestly  crossing  himself  with  his  right 
hand,  while  his  left  was  employed  in  picking  my  companion’s  pocket  of 
his  handkerchief. 

Soon  after,  the  archbishop  descended,  and  went  all  round  the  cathedral ; 
first  offering  incense  to  the  priests,  and  then  to  the  people  as  he  passed 
along.  When  he  had  returned  to  his  seat,  the  priests,  two  by  two,  per- 
formed the  same  ceremony  ; beginning  with  the  archbishop,  who  rose  and 
made  obeisance  with  a lighted  taper  in  his  hand.  From  the  moment  tho 
church-doors  were  opened,  the  spectators  had  continued  bowing  their  heads 
and  crossing  themselves ; insomuch  that  some  of  the  people  seemed  really 
exhausted,  by  the  constant  motion  of  the  head  and  hands. 

I had  now  leisure  to  examine  the  dresses  and  figures  of  the  priests, 
which  were,  certainly,  the  most  striking  I ever  saw.  Their  long  dark  hair, 
without  powder,  fell  down  in  ringlets,  or  straight  and  thick,  far  over  their 
rich  robes  and  shoulders.  Their  dark  thick  beards  also  entirely  covered 
their  breasts.  On  the  heads  of  the  archbishop  and  bishops  were  high  caps, 
covered  with  gems,  and  adorned  with  miniature  paintings,  set  in  jewels,  of 
the  crucifixion,  the  virgin,  and  the  saints.  Their  robes  of  various-coloured 
satin  were  of  the  most  costly  embroidery,  and  even  on  these  were  miniature 
pictures  set  with  precious  stones. 


184 


RUSSIAN  GREEK  CHURCH. 


Such,  according  to  the  consecrated  legend  of  ancient  days,  was  the 
appearance  of  the  high-priests  of  old,  Aaron  and  his  sons,  holy  men  stand* 
ing  by  the  temple  of  the  congregation  in  fine  raiments,  the  workmanship 
of  “ Bezaleel,  the  son  of  Uri,  the  son  of  Hur,  of  the  tribe  of  Judah.”  It 
is  said  there  is  a convent  in  Moscow  where  the  women  are  entirely  em- 
ployed in  working  dresses  for  the  priests. 

After  two  hours  had  been  spent  in  various  ceremonies,  the  archbishop 
advanced,  holding  forth  a cross,  which  all  the  people  crowded  to  embrace, 
squeezing  each  other  nearly  to  suffocation.  As  soon,  however,  as  their 
eagerness  had  been  somewhat  satisfied,  he  retired  to  the  sacristy ; where 
putting  on  a plain  purple  robe,  he  again  advanced,  exclaiming  three  times, 
in  a very  loud  voice — Christ  is  risen  ! 

The  most  remarkable  part  of  the  solemnity  now  followed.  The  arch- 
bishop, descending  into  the  body  of  the  church,  concluded  the  whole  cere- 
mony by  crawling  round  the  pavement  on  his  hands  and  knees,  kissing  the 
consecrated  pictures,  whether  on  the  pillars,  the  walls,  the  altars,  or  the 
tombs  ; the  priests  and  all  the  people  imitating  his  example.  Sepulchres 
were  opened,  and  the  mummied  bodies  of  incorruptible  saints  exhibited, 
all  of  which  underwent  the  same  general  kissing. 

Thus  was  Easter  proclaimed ; and  riot  and  debauchery  instantly  broke 
loose.  The  inn  in  which  we  lodged  became  a pandemonium.  Drinking, 
dancing,  and  singing  continued  through  the  night  and  day.  But  in  the 
midst  of  all  these  excesses,  quarrels  hardly  ever  took  place.  The  wild, 
rude  riot  of  a Russian  populace  is  full  of  humanity.  Few  disputes  are 
heard  ; no  blows  are  given  ; no  lives  endangered  but  by  drinking.  No 
meetings  take  place  of  any  kind  without  repeating  the  expressions  of  peace 
and  joy,  Christos  voscress  ! Christ  is  risen  ! — to  which  the  answer  is  always 
the  same,  Vo  istiney  voscress  ! He  is  risen  indeed  ! 

On  Easter  Monday  begins  the  presentation  of  the  paschal  eggs : lovers 
to  their  mistresses,  relatives  to  each  other,  servants  to  their  masters — all 
bring  ornamented  eggs.  Every  offering,  at  this  season,  is  called  a paschal 
egg.  The  meanest  pauper  in  the  street,  presenting  an  egg,  and  repeating 
the  words  Christos  voscress , may  demand  a salute,  even  of  the  empress. 
All  business  is  laid  aside : the  upper  ranks  are  engaged  in  visiting,  balls, 
dinners,  suppers,  and  masquerades  ; while  boors  fill  the  air  with  their  songs, 
or  roll  drunk  about  the  streets.  Servants  appear  in  new  and  tawdry  live- 
ries ; and  carriages  in  the  most  sumptuous  parade.* 

The  form  of  baptism  among  the  Russians  is  so  singular,  that  we  must 
give  a particular  description  of  it.  As  soon  as  an  infant  comes  into  the 
world,  the  parents  send  immediately  for  a priest  to  purify 
' him.  This  purification  extends  to  all  those  who  are  present 


Clarke’s*Travel«. 


RUSSIAN  GREEK  CHURCH. 


1S5 


at  the  ceremony.  They  baptize  their  infants,  according  to  Olearius,  as 
soon  as  they  are  born  ; but  according  to  other  historians,  those  who  are  in 
good  circumstances  are  not  so  strict,  but  defer  the  ceremony  for  some  time. 
The  godfathers  and  godmothers  of  the  first  child  must  stand  sureties  for 
all  the  other  children  in  that  family,  however  great  may  he  the  number. 
After  entering  the  church,  these  godfathers  deliver  nine  wax-tapers  into 
the  hands  of  the  priest,  who  illumines  them  all,  and  sticks  them  in  the 
form  of  a cross  about  the  font  or  vessel  in  which  the  infant  is  to  be 
baptized.  The  priest  then  thurifies  the  godfathers,  and  consecrates  the 
water  ; and  after  that  he  and  the  godfathers  go  thrice  in  procession  round 
it.  The  clerk,  who  marches  in  the  front,  carries  the  picture  of  St.  John. 
After  this,  they  all  arrange  themselves  in  such  a manner  that  their  backs 
are  turned  towards  the  font,  as  a testimony,  says  Olearius,  of  their  aversion 
to  the  three  questions  which  the  priest  proposes  to  the  godfathers  ; that  is 
to  say, — 1st,  “Whether  the  child  renounces  the  devil  ?”  2dly,  “Whether 
he  abjures  his  angels  ■?”  and  3dly,  “ Whether  he  abhors  and  detests  their 
impious  works  ?” — At  each  question,  the  godfathers  answer  yes , and  spit 
upon  the  ground.  The  exorcism  follows,  which  is  performed  out  of  the 
church,  lest  the  devil,  as  he  comes  out  of  the  infant,  should  pollute  or  pro- 
fane it. 

After  the  exorcism  is  over,  the  priest  cuts  some  hair  ofF  the  child’s  head 
in  the  form  of  a cross,  and  puts  it  into  a book,  or  wraps  it  up  in  wax,  and 
deposits  it  in  some  particular  place  belonging  to  the  church  appropriated  for 
that  purpose.  The  baptism  which  ensues  is  performed  by  a triple  immer- 
sion, as  we  have  before  observed  with  respect  to  the  Greeks.  The  priest, 
Having  now  put  a grain  of  salt  into  the  infant’s  mouth,  anoints  him  several 
times  in  the  form  of  a cross,  which  may  properly  enough  be  called  his 
confirmation ; and  as  he  puts  on  him  a clean  shirt,  he  says,  Thou  art  now 
ds  clean  as  this  shirt , and  purified  from  the  stain  of  original  sin.  To 
conclude  this  ceremony,  a little  gold  or  silver  cross,  or  one  of  inferior  value, 
according  to  the  circumstances  of  the  parent,  is  hung  about  the  infant’s 
neck,  which  is  the  badge  or  token  of  his  baptism.  He  must  wear  this  not 
only  as  long  as  he  lives,  but  carry  it  with  him  to  his  grave.  To  this  cross 
must  be  added  some  saint,  appointed  by  the  priest  to  be  his  guardian  and 
protector,  the  picture  of  whom  he  delivers  into  the  godfathers’  hands,  and 
in  express  terms  charges  them  to  instruct  the  child  in  what  manner  he  may 
pay  a peculiar  respect  and  veneration  to  his  patron  saint.  After  the  bap- 
tism is  over,  the  priest  salutes  the  infant  and  his  sponsors. 

It  is  to  be  observed,  that  all  matrimonial  alliances  between  godfathers 
and  the  children  for  whom  they  are  thus  solemnly  engaged,  are  prohibited 
among  the  Russians  ; also,  that  the  water  in  the  font  or  cistern  is  changed 
every  new  baptism ; because  they  are  of  opinion  that  it  is  defiled  or 
tainted  with  the  original  sin  of  those  who  were  previously  baptized  in  it. 


186 


RUSSIAN  GREEK  CHURCH. 


Those  who  become  proselytes  to  the  Russian  religion  are  baptized  in  some 
rapid  stream,  or  some  adjacent  river,  in  which  they  are  plunged  three 
times  successively;  and  if  it  happens  in  the  winter  season,  there  is  a 
hole  broken  in  the  ice  for  the  performance  of  that  ordinance.  If,  however, 
the  person  should  be  of  too  weak  a constitution  to  undergo  such  a violent 
initiation , a barrel  full  of  water  is  poured  over  his  head  three  times  suc- 
cessively. 

After  the  baptism  is  over,  the  priest  takes  the  infant  newly  baptized,  and 
with  his  head  makes  a cross  upon  the  church-door,  at  which  he  knocks 
three  times  with  a hammer;  each  stroke  must  be  so  loud  that  those  who 
were  eye-witnesses  of  the  baptism  shall  hear  the  sound  of  it ; for  otherwise 
they  do  not  look  upon  the  infant  as  duly  baptized. 

In  the  evening  of  their  wedding-day,  the  bridegroom,  accompanied  by  a 
numerous  train  of  his  nearest  relations  and  acquaintance,  proceeds  to  wait 
on  his  mistress  ; the  priest  who  is  to  solemnize  their  nup- 
° ' tials  riding  on  horseback  before  them.  After  the  congratu- 
lations, and  other  compliments,  customary  on  such  joyful  occasions  in  all 
countries,  the  company  sit  down  to  table.  “ But  notwithstanding  there  are 
three  elegant  dishes  instantly  served  up,”  says  Olearius,  “no  one  takes 
the  freedom  to  taste  of  them.”  At  the  upper  end  of  the  table  is  a vacant 
seat  intended  for  the  bridegroom.  While  he  is  in  earnest  discourse  with 
the  bride’s  relations,  some  young  gentleman  takes  possession  of  his  chair, 
and  does  not  resign  it  without  some  valuable  consideration.  As  soon  as 
the  bridegroom  has  thus  redeemed  his  seat,  the  bride  is  introduced  into  the 
room,  dressed  as  gayly  as  possible,  but  covered  with  a veil.  A curtain  of 
crimson  taffeta,  supported  by  two  young  gentlemen,  now  parts  the  lovers, 
and  prevents  them  from  stealing  any  amorous  glances  from  each  other’s 
eyes.  In  the  next  place,  the  bride’s  Suacha,  or  agent,  wreathes  her  hair, 
and  after  she  has  turned  up  her  tresses,  puts  a crown  upon  her  head, 
which  is  either  of  gold  or  silver  gilt,  and  lined  with  silk,  and  of  greater  or 
less  value,  in  proportion  to  the  quality  or  circumstances  of  the  person  for 
whom  it  is  intended.  The  other  Suacha  is  employed  in  setting  the  bride- 
groom off  to  the  best -advantage.  During  this  interval,  some  women  that 
are  present  sing  a number  of  little  merry  catches  to  divert  them,  while 
the  bridemaids  strew  hops  upon  the  heads  of  the  company.  Two  lads 
after  this  bring  in  a large  cheese,  and  several  rolls  or  little  loaves,  in  a 
hand-basket,  with  curious  sable  tassels  to  it.  Two  of  the  bride’s  attend- 
ants bring  in  another  cheese,  and  the  same  quantity  of  bread,  upon  her 
particular  account.  All  these  provisions,  after  the  priest  has  blessed  them, 
are  carried  to  the  church.  At  last  there  is  a large  silver  basin  set  upon 
the  table,  full  of  small  remnants  of  satin  and  taffeta,  with  several  small 
square  pieces  of  silver,  hops,  barley,  and  oats,  all  mingled  together.  The 
Suacha,  after  she  has  put  the  bride’s  veil  over  her  face  again,  takes  several 


RUSSIAN  GREEK  CHURCH. 


187 


handfuls  of  this  medley  out  of  the  basin,  and  strews  it  over  the  heads  of 
all  the  company.  The  next  ceremony  is  the  exchange  of  their  respective 
rings,  which  is  performed  by  the  parents  of  the  newly-married  couple.  The 
Suacha  now  conducts  the  bride  to  church,  and  the  bridegroom  follows  with 
the  priest,  who,  for  the  most  part,  indulges  himself  in  drinking  to  that 
excess,  that  he  is  obliged  to  have  two  attendants  to  support  him,  not  only 
while  he  rides  on  horseback  to  the  church,  but  all  the  time  he  is  there 
performing  the  matrimonial  service. 

One  part  of  the  pavement  of  the  church,  where  the  ceremony  is  per- 
formed, is  covered  with  crimson  taffeta,  and  another  piece  of  the  same  silk 
is  spread  over  it,  where  the  bride  and  bridegroom  are  appointed  to  stand. 
The  priest,  before  he  enters  upon  his  office,  demands  their  oblations,  which 
consists  in  fish,  pastry,  &c.  Then  he  gives  them  his  benediction,  and 
holds  over  their  heads  the  pictures  of  those  saints  who  weie  made  choice 
of  to  be  their  patrons.  After  which,  taking  the  right  hand  of  the  bride- 
groom and  the  left  of  the  bride  within  his  own  hands,  he  asks  them  three 
times,  “ whether  they  sincerely  consent  to  and  approve  of  their  marriage, 
and  whether  they  will  love  each  other  for  the  future  as  is  their  bounden 
duty  so  to  do  ?”  When  they  have  answered  Fes,  all  the  company  in 
general  take  hands  and  join  in  a solemn  dance,  while  the  priest  sings  the 
128th  Psalm,  (according  to  the  Hebrew  computation,)  in  which  almost  all 
the  blessings  that  attend  the  married  state  are  enumerated.  The  priest,  as 
soon  as  the  psalm  is  finished,  puts  a garland  of  rue  upon  their  heads ; but 
if  the  man  be  a widower,  or  the  woman  a widow,  then  he  lays  it  upon 
their  shoulders.  The  blessing  attendant  on  this  ceremony  begins  with 
these  words,  Increase  and  multiply  ; and  concludes  with  that  other  solemn 
direction,  which  the  Russians  never  understand  in  a rigorous  sense — 
Whom  God  hath  joined,  let  no  man  put  asunder.  As  soon  as  this  form 
of  words  is  pronounced,  all  the  company  light  their  wax-tapers,  and  one 
of  them  presents  the  priest  with  a glass  of  wine,  which  he  drinks,  and 
the  newly-married  couple  pledge  him.  This  is  done  thrice,  and  then  the 
bride  and  bridegroom  dash  their  glasses  down  upon  the  floor,  and  tread  the 
pieces  under  their  feet,  denouncing  several  maledictions  on  all  those  who 
shall  hereafter  endeavour  to  set  them  at  variance.  At  the  same  time, 
several  women  strew  linseed  and  hempseed  upon  their  heads. 

After  this  ceremony  is  over,  the  usual  congratulations  are  repeated,  with 
such  other  demonstrations  of  gayety  and  rejoicing  as  generally  accompany 
the  nuptial  rites  in  other  countries.  We  must  not  omit  one  circumstance, 
however,  which  is  merry  and  innocent  enough : the  women  before-men- 
tioned take  fast  hold  of  the  bride’s  gown,  in  order  to  compel  her,  as  A 
were,  to  forsake  her  husband ; but  the  bride  usually  maintains  so  strong  a 
hoici  of  him,  that  all  their  endeavours  prove  ineffectual. 

Their  nuptial  ceremonies  thus  far  concluded,  the  bride  goes  home  in  a 


1S8 


RUSSIAN  GREEK  CHURCH. 


Russian  car  or  sledge,  attended  by  six  flambeaux,  and  the  bridegroom  on 
horseback.  The  company  come  after  them.  As  soon  as  they  are  ail 
within  doors,  the  bridegroom  sits  down  at  the  table  with  hk  friends ; bu. 
the  women  conduct  the  bride  to  her  bed-chamber,  and  put  her  to  bed. 
Afterwards  some  young  gentlemen  wait  on  the  bridegroom  with  their  wax- 
tapers  in  their  hands,  and  conduct  him  to  his  lady’s  apartment.  As  300*1 
as  they  are  within  the  chamber,  they  deposit  their  lights  upon  the  hogs 
heads  that  surround  the  nuptial  bed.  The  bride,  wrapped  up  in  her  night- 
gown, now  jumps  out  of  bed,  approaches  her  husband  with  much  respect, 
and  makes  him  a very  submissive  and  respectful  obeisance.  This  is  the 
first  moment,  according  to  Olearius,  that  the  husband  has  any  opportunity 
of  seeing  his  wife  unveiled.  They  then  sit  down  to  table,  and  sup  toge- 
ther. Among  other  dishes,  there  is  a roast  fowl  set  before  them,  which 
the  husband  tears  to  pieces,  throwing  that  part  which  he  holds  in  his  hands, 
whether  it  be  the  leg  or  the  wing,  over  his  shoulder,  and  eating  the  re- 
mainder. Here  the  ceremony  ends. 

The  spectators  now  withdraw',  and  the  newly-married  couple  go  to  bed, 
after  crossing  themselves,  and  addressing  a short  prayer  to  the  pictures  of 
their  patron  saints.  An  old  domestic  servant  stands  sentinel  at  the  cham- 
ber-door, while  some  of  the  company,  who  are  more  superstitious  than  the 
rest,  spend  the  interval  in  using  enchantments  for  a happy  consummation 
of  this  love  adventure.  The  following  days  are  spent  in  all  imaginable 
demonstrations  of  joy  and  rejoicing.  The  men  indulge  themselves  in 
drinking  to  excess,  while  the  husband  carouses  with  his  friends,  and 
drowns  his  senses  in  intoxicating  liquors. 

The  Russian  funeral  solemnities  are  as  remarkable  in  all  respects  as 
their  nuptial  ceremonies.  As  soon  as  a sick  person  has  expired,  they  send 
„ . e . for  the  relations  and  friends  of  the  deceased,  who  place 

nities-  themselves  about  the  corpse,  and  weep  over  it  if  they  can. 

There  are  women  likewise  who  attend  as  mourners,  and  ask  the  deceased, 
“ What  was  the  cause  of  his  death?  Were  his  circumstances  narrow  and 
perplexed  ? Did  he  want  either  the  necessaries  or  conveniences  of  life  ?” 
&c.  The  relatives  of  the  deceased  now  make  the  priest  a present  of  some 
strong  beer,  brandy,  and  metheglin,  that  he  may  pray  for  the  repose  of  the 
soul  of  the  deceased.  In  the  next  place,  the  corpse  is  well  washed,  dressed 
in  clean  linen,  or  wrapped  in  a shroud,  and  shod  with  Russia  leather,  and 
put  into  a coffin,  the  arms  being  laid  over  the  stomach,  in  the  form  of  a 
cross.  The  Russians  make  their  coffins  of  the  trunks  of  hollowed  trees, 
and  cover  them  with  cloth,  or  at  least  with  the  great-coat  of  the  deceased. 
The  corpse  is  not  carried,  however,  to  church,  till  it  has  been  kept  eight 
or  ten  days  at  home,  if  the  season  or  circumstances  of  the  deceased  will 
admit  of  such  a delay ; for  it  is  a received  opinion,  that  the  longer  they 
stay  in  this  worldv  the  better  reception  they  will  meet  with  in  the  next 


RUSSIAN  GREEK  CHURCH. 


1S9 


The  priest  thurifies  the  corpse,  and  sprinkles  it  with  holy  water,  till  the 
very  day  of  its  interment. 

The  funeral  procession  is  ranged  or  disposed  in  the  following  manner:— 
A priest  marches  in  the  front,  carrying  the  image  of  the  particular  saint 
who  was  made  choice  of  as  patron  of  the  deceased  at  the  time  he  was 
baptized.  Four  young  virgins,  who  are  the  nearest  relations  to  the  de 
ceased,  and  the  chief  mourners,  follow  him ; or,  for  want  of  such  female 
friends,  the  same  number  of  women  are  hired  to  attend,  and  to  perform 
that  melancholy  office.  After  them  comes  the  corpse,  carried  on  the 
shoulders  of  six  bearers.  If  the  party  deceased  be  a monk  or  a nun,  the 
brothers  or  sisters  of  the  convent  to  which  they  belonged  perform  this  last 
friendly  office  for  them.  Several  friends  march  on  either  side  of  the  corpse, 
thurifying  it,  and  singing  as  they  go  along,  to  drive  away  the  evil  spirits, 
and  to  prevent  them  from  hovering  round  about  it.  The  relations  and 
friends  bring  up  the  rear,  each  having  a wax-taper  in  his  hand.  As  soon 
as  they  are  arrived  at  the  grave,  the  coffin  is  uncovered,  and  the  image  of 
the  deceased’s  favourite  saint  is  laid  over  him,  while  the  priest  repeats 
some  prayers  suitable  to  the  solemn  occasion,  or  reads  some  particu- 
lar passages  out  of  the  liturgy.  After  that,  the  relations  and  friends  bid 
their  last  sad  adieu,  either  by  saluting  the  deceased  himself,  or  the  coffin 
in  which  he  is  interred.  The  priest,  in  the  next  place,  comes  close  to  his 
side,  and  puts  his  passport  or  certificate  into  his  hand,  which  is  signed  by 
the  archbishop,  and  likewise  by  his  father  confessor,  who  sell  it  at  a dearer 
or  cheaper  rate,  according  to  the  circumstances  or  quality  of  those  who 
purchase  it.  This  billet  is  a testimonial  of  the  virtue  and  good  actions  of 
the  deceased,  or,  at  least,  of  his  sincere  repentance  of  all  his  sins.  When 
a person  at  the  point  of  expiring  is  so  happy  as  to  have  the  benediction  of 
his  priest,  and  after  his  decease  his  passport  in  his  hand,  his  immediate 
reception  into  heaven  is,  in  their  opinion,  infallibly  secured.  The  priest 
always  recommends  the  deceased  to  the  favour  and  protection  of  St.  Nicho- 
las. To  conclude,  the  coffin  is  nailed  up  and  let  down  into  the  grave,  the 
face  of  the  deceased  being  turned  towards  the  east.  The  friends  and  rela- 
tions now  take  their  last  farewell  in  unfeigned  tears,  or  at  least  in  seeming 
sorrow  and  concern,  which  are  expressed  by  mourners  who  are  hired  for 
that  purpose 

The  Russians  frequently  distribute  money  and  provisions  among  the  poor 
who  hover  round  the  grave ; but  it  is  a very  common  custom  among  them, 
according  to  Olearius,  “ to  drown  their  sorrow  and  affliction  in  metheglin 
and  in  brandy and  it  too  often  happens  that  they  get  drunk  on  these 
occasions,  in  commemoration  of  their  deceased  friends. 

During  their  mourning,  which  continues  forty  days,  they  make  three 
funeral  entertainments,  that  is  to  say,  on  the  third,  the  ninth,  and  the 

twentieth  day  after  the  interment.  A priest,  who  is  contracted  with  for 
13 


190 


RUSSIAN  GREEK  CHURCH. 


that  purpose,  must  spend  some  time  in  prayer  for  the  consolation  and  re- 
pose of  the  soul  of  the  deceased  every  night  and  morning,  for  forty  days 
successively  in  a tent,  which  is  erected  on  that  occasion  over  the  gra^?  of 
the  deceased.  They  commemorate  their  dead,  likewise,  once  a yea^ : tftis 
ceremony  consists,  principally,  in  mourning  over  their  tombs,  and  m 
taking  care  that  they  be  duly  perfumed  with  incense  by  some  of  their 
mercenary  priests,  who,  besides  the  fee  or  gratuity  which  they  receive 
for  their  incense,  (or  more  properly  the  small  quantity  of  wax  with  which 
they  thurify  the  tombs,)  make  an  advantage  likewise  of  the  various 
provisions  which  are  frequently  brought  to  such  places,  or  of  the  alma 
wThich  are  left  there,  and  intended  by  the  donors  for  the  relief  and  main- 
tenance of  the  poor ; for  the  Russian  nobility  and  gentry  hope  to  atone, 
by  1 heir  charitable  donations,  for  their  manifold  and  inhuman  acts  of  op- 
pression. 

We  shall  add  in  this  place  an  interesting  account  of  the  burial  of  Prince 
Galitzin,  in  Moscow,  taken  from  Dr.  Clarke’s  Travels,  wrho  was  an  eye- 
Bnriai  of  Prince  w^tness  °f  ceremony.  This  ceremony  was  performed 
Galitzin.  in  a small  church  near  the  Mareschal  bridge.  The  body 

was  laid  in  a superb  crimson  coffin,  richly  embossed  with  silver  and  % 
placed  beneath  the  dome  of  the  church.  On  a throne,  raised  at  the  head 
of  the  coffin,  stood  the  archbishop,  "who  read  the  service.  On  each  side 
■were  ranged  the  inferior  clergy,  clothed,  as  usual,  in  the  most  costly  robes, 
bearing  in  their  hands  wax-tapers,  and  burning  incense.  The  ceremony 
began  at  ten  in  the  morning.  Having  obtained  admission  to  the  church, 
we  placed  ourselves  among  the  spectators,  immediately  behind  his  grace. 
The  chanting  had  a solemn  and  sublime  effect.  It  seemed  as  if  choristers 
were  placed  in  the  upper  part  of  the  dome,  Avhich,  perhaps,  was  really  the 
case.  The  words  uttered  were  only  a constant  repetition  of  “ Lord  have 
mercy  upon  us  1”  or,  in  Russian,  “ Ghospodi  pomilui  /”  When  the  arch- 
bishop turned  to  give  his  benediction  to  all  the  people,  he  observed  us,  and 
added  in  Latin,  “Pax  vobiscum  /”  to  the  astonishment  of  the  Russians; 
who,  not  comprehending  the  new  wrnrds  introduced  into  the  service,  mut- 
tered among  themselves.  Incense  was  then  offered  to  the  pictures  and  tc 
the  people  ; and  that  ceremony  ended,  the  archbishop  read  aloud  a decla- 
ration, purporting  that  the  deceased  died  in  the  true  faith  ; that  he  had 
repented  of  his  errors,  and  that  his  sins  wTere  absolved.  Then  turning  to 
us,  as  the  paper  was  placed  in  the  coffin,  he  said  again  in  Latin,  “This  is 
what  all  you  foreigners  call  the  passport ; and  you  relate,  in  books 
of  travels,  that  wre  believe  no  soul  can  go  to  heaven  without  it.  Now  I 
wish  you  to  understand  what  it  really  is ; and  to  explain  to  your  country- 
men upon  my  authority,  that  it  is  nothing  more  than  a declaration,  or  cer- 
tificate concerning  the  death  of  the  deceased.”  Then  laughing,  he  added, 
“I  suppose  you  commit  all  this  to  paper;  and  one  day  I shall  see  an 


L 


RUSSIAN  GREEK  CHURCH. 


1 91 


engraving  of  this  ceremony,  with  an  old  archbishop  giving  a passport  to 
St.  Peter.” 

The  lid  of  the  coffin  being  now  removed,  the  body  of  the  prince  was 
exposed  to  view ; and  all  the  relatives,  servants,  slaves,  and  other  attend- 
ants, began  their  loud  lamentations,  as  is  the  custom  among  the  Russians  ; 
and  each  person,  walking  round  the  corpse,  made  prostration  before  it,  and 
kissed  the  lips  of  the  deceased.  The  venerable  figure  of  an  old  slave  pre- 
sented a most  affecting  spectacle.  He  threw  himself  flat  on  the  pavement, 
with  a degree  of  violence  which  might  have  cost  him  his  life  and,  quite 
stunned  by  the  blow,  remained  a few  seconds  insensible  ; afterwards,  his 
loud  sobs  were  heard;  and  we  saw  him  tearing  off  and  scattering  his  white 
hairs.  He  had,  according  to  the  custom  of  the  country,  received  his 
liberty  upon  the  de^h  of  the  prince  ; but  choosing  rather  to  consign  him- 
self for  the  remain  k*  nt  his  days  to  a convent,  he  retired  for  ever  from 
the  world,  saying,  ‘'‘since  his  dear  old  master  was  dead,  there  was  no  one 
living  who  cared  for  him.” 

A plate  was  handed  about,  containing  boiled  rice  and  raisins ; a cere- 
mony I am  unable  to  explain.  The  face  of  the  deceased  was  covered  by 
linen,  and  the  archbishop  poured  consecrated  oil,  and  threw  a white 
powder,  probably  lime,  several  times  upon  it,  pronouncing  some  words 
in  the  Russian  language ; which,  supposing  us  not  to  understand,  he 
repeated  aloud  in  Latin:  “ Rust  thou  art ; and  unto  dust  thou  art 
returned  The  lid  of  the  coffin  was  then  replaced  ; and,  after  a re- 
quiem, “sweet  as  from  blest  voices,”  a procession  began  from  the  church 
to  a convent  in  the  vicinity  of  the  city,  where  the  body  was  to  be  interred. 
There  was  nothing  solemn  in  this  part  of  the  ceremony.  It  began  by  the 
slaves  of  the  deceased  on  foot,  all  of  whom  were  in  mourning.  Next  came 
the  priests,  bearing  tapers  ; then  followed  the  body  on  a common  droski ; 
the  whip  of  the  driver  being  bound  with  crape  ; and  afterwards  a line  of 
carriages,  of  the  miserable  description  before  observed.  But,  instead  of 
that  slow  movement  usually  characteristic  of  funeral  processions,  the 
priests  and  the  people  ran  as  fast  as  they  could ; and  the  body  was  jolted 
along  in  an  uncouth  manner.  Far  behind  the  last  rumbling  vehicle  were 
seen  persons  following,  out  of  breath,  unable  to  keep  up  with  their  com- 
panions. 

Sect  of  Raskolniki , or  Ibraniki. — This  is  the  only  sect  that  has  sepa- 
rated from  the  established  church  in  Russia.  They  are  supposed  to 
amount  to  about  one  million.  The  date  of  their  separation  was  about  the 
year  1666.  They  pretend  to  be  ardent  lovers  of  the  Holy  Scriptures,  and 
distinguished  for  their  piety.  Its  members  assume  the  name  of  Ibraniki , 
that  is,  the  multitude  of  the  elect ; or,  according  to  others,  Straoivertsi, 
that  is,  believers  in  the  ancient  faith ; but  the  name  given  them  by  their 
adversaries,  and  that  by  which  they  are  generally  known,  is  Raskolniki , 


i 


192 


OTHER  BRANCHES  OF 


lhat  is,  schismatics,  or  the  seditious  faction.  In  defence  of  their  separa- 
tion, they  allege  the  corruptions,  in  both  doctrine  and  discipline,  that  have 
been  introduced  into  the  Russian  church.  They  profess  a rigorous  zeal 
for  the  letter  of  the  Holy  Scripture,  which  they  do  not  understand  ; and 
the  transposition  of  a single  word  in  a new  edition  of  the  Russian  Bible, 
though  this  transposition  was  intended  to  correct  an  uncouth  phrase  in 
the  translation  commonly  received,  threw  them  into  the  greatest  tumult. 
They  will  not  allow  a priest  to  administer  baptism  after  having  tasted 
spirituous  liquors ; and  in  this,  perhaps,  they  act  rightly,  since  it  is  said, 
“that  the  Russian  priests  seldom  touch  the  flask  without  drinking  deep.” 
They  hold  that  there  is  no  subordination  of  rank,  no  superior  or  inferior 
among  the  faithful ; that  a Christian  may  kill  himself  for  the  love  of 
Christ ; that  Hallelujah  must  be  only  twice  pronounced,  that  it  is  a great 
sin  to  repeat  it  thrice  ; and  that  a priest  must  never  give  a blessing  except 
with  three  fingers.  They  are  regular,  even  to  austerity,  in  their  man- 
ners ; but,  as  they  have  always  refused  to  admit  Christians  of  other  deno- 
minations into  their  religious  assemblies,  they  have  been  suspected  of  com- 
mitting in  them  various  abominations  ; this,  however,  ought  not  to  be 
believed  without  the  strongest  demonstrative  proof.  They  have  suffered 
much  persecution;  and  various  means  have  been  used  to  bring  them  back 
into  the  bosom  of  the  church,  but  in  vain  ; and  arguments,  promises, 
threatenings,  dragoonings,  *he  authority  of  synods  and  councils,  seconded 
by  racks  and  gibbets — in  a word,  all  the  methods  that  artifice  or  barbarity 
could  suggest,  have  been  practised ; but  these,  instead  of  lessening,  have 
increased  their  numbers,  and,  instead  of  closing,  have  widened  the  breach. 
Some  wealthy  merchants  and  great  lords  are  attached  to  this  sect ; and  it 
is  widely  diffused  among  the  peasants.  It  ought  to  be  added,  that  the 
members  of  this  sect  consider  the  worship  of  images  as  gross  idolatry  ; 
and,  perhaps,  this  practice,  real  or  supposed,  in  the  Russian  church,  was 
one  reason  of  their  separating  from  it. 


SEC.  III. OTHER  BRANCHES  OF  THE  GREEK  CHURCH. 

Besides  the  Greek  Church  Proper,  of  which  the  Russian  Church  may 
be  considered  an  independent  branch,  there  are  several  other  branches  of 
the  same  church,  which  are  scattered  over  a great  extent  of  country  in  the 
East,  embracing  an  unknown,  but  large  number  of  members.  Those  which 
we  shall  briefly  notice  are,  the  Georgian  and  Mingrelian  Greek  Churches , 
the  Nestorians,  Christians  of  St.  Thomas , Jacobites,  Copts , Abyssinians, 
and  Armenians.  It  may  be  remarked,  however,  of  these  several  com- 
munions, that  they  are  in  a miserable  state  of  ignorance,  superstition,  and 
wretchedness.  The  Holy  Scriptures  are  but  little  known  among  them; 
but  the  British  and  Foreign  Bible  Society  has,  within  a few  years,  directed 


THE  GREEK  CHURCH. 


193 


considerable  attention  to  their  necessities ; and  has  circulated  nearly  two 
hundred  thousand  copies  of  the  Bible,  for  their  use,  in  their  several 
languages. 


Sec.  1. — Georgian  and  Mingrelian  Churches. 

• Georgia  and  Mingrelia  are  two  countries  of  Asia.  The  former  of  which 
lies  between  the  Black  and  Caspian  seas ; and  the  latter  between  Circassia 

Situation  of  on  the  north,  and  Guriel  on  the  south.  The  former  was 
greiia.111  &nd  Mm"  the  ancient  Iberia,  the  latter  in  part  the  ancient  Colchis. 
The  inhabitants  of  both  these  countries  are  sunk  in  poverty,  ignorance, 
and  semi-barbarism.  Yet  an  interest  attaches  to  them  on  account  of  their 
religion,  which  was  once  more  flourishing  than  at  present.  They  are  a 
branch  of  the  Greek  Church.  These  two  people  are  said  to  profess  the 
same  faith,  with  this  difference,  however,  that  the  Mingrelians,  residing  in 
the  mountains  and  woods,  are  more  vicious  and  depraved  in  morals  than 
the  Georgians. 

Each  of  these  nations  has  a pontiff  at  its  head,  whom  they  call  Catholicos , 
or  the  Catholic — who  is  obliged  to  pay  a certain  tribute  to  the  Patriarch 
of  Constantinople — but  is,  in  every  other  respect,  inde- 
pendent of  any  foreign  jurisdiction.  They  have  bishops 
and  priests,  who  are  not  only  ignorant,  but  exceedingly  dissolute  and  cor- 
rupt. Some  of  their  bishops  are  able  neither  to  read  nor  write,  and  in 
order  to  discharge  their  duty  learn  to  say  mass  by  heart;  which,  how- 
ever, they  are  never  inclined  to  do  without  being  very  well  paid  for  their 
trouble. 

The  priests  are  allowed  not  only  to  marry,  according  to  the  custom  of 
the  Greek  Church,  before  ordination,  but  also  to  enter  into  second  mar- 
riages at  the  expense  only  of  a dispensation  from  the  bishop, 
which  amounts  to  about  a pistole.  In  short,  they  may  marry 
a third  or  fourth  time  upon  paying  double  fees  for  every  new  indulgence. 
The  patriarch,  likewise,  never  ordains^  bishop  without  being  first  paid  the 
sum  of  five  hundred  crowns. 

Whi  n any  person  is  very  much  indisposed  among  them,  he  sends  for  a 
priest,  who  attends  him  rather  in  the  capacity  of  a physician  than  as  a 
father-confessor;  for  he  never  mentions  one  word  of  confession  to  his 
patient.  Turning  over  the  leaves  of  a particular  book,  which  he  carries 
about  him  for  that  purpose,  with  an  extraordinary  display  of  fictitious 
gravity  and  circumspection,  he  pretends  to  find  therein  the  real  cause  of 
the  distemper,  which  he  usually  ascribes  to  the  high  displeasure  of  some 
of  their  images  ; for  it  is  a received  notion  among  them,  that  their  images 
are  capable  of  gratifying  their  resentments  on  those  who  have  offended 
them.  The  cause  of  the  disorder  being  thus  decidedly  ascertained,  the 
priestly  physician  enjoins  his  patient  to  make  atonement  for  his  sins  by 


194 


OTHER  BRANCHES  OF 


some  acceptable  rblation  to  the  incensed  image, — that  is  to  say,  some  valu- 
able present  in  money  or  effects,  which  he  always  takes  care  to  apply  to 
his  own  private  advantage. 

In  regard  to  their  baptismal  ceremonies, — as  soon  as  an  infant  is  born, 
the  papas,  or  priest,  makes  the  sign  of  the  cross  on  his  forehead,  and  eight 
Baptismal  Cere  ^aYs  afterwards  anoints  him  with  the  Myrone — that  is,  then* 
monies-  consecrated  oil ; but  he  never  baptizes  him  till  two  years 

after ; and  the  following  form  is  observed  : — The  child  is  brought  to  the 
church,  and  presented  to  the  papas,  who  immediately  asks  his  name,  and 
lights  a little  wax-taper ; after  which  he  reads  a long  lesson,  and  repeats 
several  prayers  suitable  to  the  occasion.  After  that,  the  godfather  un- 
dresses the  infant,  and  plunges  him  naked  into  a kind  of  font  or  bathing- 
vessel,  full  of  lukewarm  water,  mixed  with  walnut-oil,  and  washes  his 
body  all  over,  the  papas  taking  no  share  in  this  part  of  the  ceremony,  nor 
pronouncing  a single  syllable  during  the  whole  of  the  time.  After  this 
general  ablution,  however, he  advances  towards  the  water-vessel, and  gives 
the  Myrone  to  the  godfather,  to  anoint  the  infant.  The  godfather  accord- 
ingly anoints  his  forehead,  nose,  eyes,  ears,  breast,  navel,  knees,  soles  of 
the  feet,  heels,  hams,  loins,  shoulders,  and  the  crown  of  his  head.  After 
this  ceremony  is  over,  he  plunges  him  again  into  the  font,  or  water-vessel, 
and  offers  him  a bit  of  blessed  bread  to  eat,  and  a small  portion  of  sacred 
wine  to  drink.  If  the  child  swallows  them,  it  is  looked  upon  as  a happy 
omen.  In  conclusion,  the  godfather  returns  the  infant  to  its  mother,  saying 
three  times,  “You  delivered  him  into  my  hands  a Jew , and  I return  him 
to  you  a Christian .” 

We  shall  now  proceed  to  the  nuptial  ceremonies  of  the  Georgians, 
which  are,  in  fact,  nothing  more  than  a mere  contract,  by  way  of  bargain 
Nuptial  Ceremo  anc^  sa^e*  The  Parents  bring  their  daughters  to  market, 
mes-  and  agree  with  the  purchasers  for  a particular  sum,  which  is 

greater  or  smaller,  according  to  the  value  of  the  living  commodities.  A 
female  who  has  never  been  married  commands  a much  higher  price  than 
a widow,  and  a virgin  in  her  bloom  more  than  an  antiquated  maid.  As 
soon  as  the  purchase-money  is  raised  and  ready,  the  father  of  the  bride- 
groom gives  an  entertainment,  at  which  the  son  attends  with  his  cash  in 
hand,  and  deposits  it  on  the  table  before  he  offers  to  sit  down  : at  the  same 
time,  the  relations  of  the  bride  provide  an  equivalent,  which  is  generally 
as  near  the  value  of  his  money  as  possible,  consisting,  of  all  manner  of 
necessary  household  goods,  cattle,  clothes,  slaves,  &c.  This  custom  appears 
to  be  very  ancient ; and  after  the  entertainment  is  over,  the  bride  repairs  to 
the  bridegroom’s  house,  attended  by  her  relations,  friends,  and  acquaint- 
ance. The  procession  is  enlivened  by  a concert  of  instrumental  music; 
the  contractors  going  before,  to  inform  the  family  that  the  newly-married 
couple  will  arrive  soon  at  home.  These  messengers,  on  their  first  arrival, 


THK  GREEK  CHURCH. 


195 


are  presented  with  bread,  wine,  and  meat ; without  offering  to  enter  the 
house,  however,  they  take  the  flagon  of  wine,  and  pour  it  lavishly  round 
about  it.  This  libation  is  consecrated  by  their  hearty  wishes  for  the  health, 
prosperity,  and  peace  of  the  newly-married  couple.  After  this  they  return 
to  the  bride,  and  conduct  her  home  to  her  husband’s  apartment,  in  which 
the  other  relations  and  friends  are  all  assembled.  In  the  middle  of  the  room 
a carpet  is  spread  upon  the  floor ; and  a pitcher  of  wine,  with  a kettle-full 
of  dough,  called  Gom,  with  which  they  make  their  bread,  are  set  upon  it. 
Soon  after  her  entrance,  the  bride  kicks  down  the  pitcher,  and  scatters  the 
paste  with  both  her  hands  all  over  the  room.  We  are  at  a loss  to  deter- 
mine the  mystical  design  of  this  practice,  unless  it  be  emblematical  of  the 
plenty  and  fruitfulness  of  the  marriage  state.  The  ceremony  is  attended 
with  the  usual  pastimes  and  demonstrations  of  joy  which  are  customary  on 
such  public  occasions. 

The  essential  part  of  the  nuptial  mystery,  however,  is  not  solemnized 
here,  but  in  a private  apartment,  for  fear  the  sorcerers  should  cast  a spell 
upon  the  newly-married  couple.  The  bridegroom  and  his  bride  stand 
with  their  godfather  before  a priest,  who  reads  over  the  marriage  words 
by  the  light  of  a wax-taper ; and  two  garlands  of  flowers,  either  natural 
or  artificial,  are  set  close  to  each  other  on  an  adjoining  table,  with  tufts  of 
various  colours ; a tavaiole,  that  is,  a veil ; a glass  of  wine,  a piece  of 
bread,  and  a needle  and  thread.  The  godfather  now  throws  a veil  over 
the  bridegroom’s  head,  and,  while  the  priest  is  reading  the  ceremony, 
sews  the  garments  of  the  bride  and  bridegroom  together.  This  godfather 
likewise  puts  crowns  upon  their  heads,  changing  them  three  or  four 
times,  successively,  according  to  the  tenor  of  the  prayers  repeated  on  the 
occasion.  After  this,  he  takes  the  glass  and  the  pieces  of  bread  into  his 
hands,  and  gives  the  bridegroom  one  bit,  and  the  bride  another:  this  he 
repeats  three  times,  and  eats  what  is  left  himself.  He  now  gives  them  the 
glass  three  times  a piece,  and  then  drinks  the  remainder,  W’hich  concludes 
the  ceremony. 

The  veil  made  use  of  on  this  occasion,  is  the  emblem  or  image  of  the 
nuptial  bed  : and  the  thread,  with  which  the  bridegroom  and  bride  are 
sewed  together,  the  symbol  of  the  conjugal  knot;  but  as  the  Georgians 
and  Mingrelians  are  addicted  to  divorce  and  to  discard  their  wives,  and  a3 
they  are  frequently  guilty  of  fornication  and  polygamy,  the  fragility  of  the 
thread  is  looked  upon  as  a lively  representation  of  the  precarious  and  un- 
certain duration  of  this  happy  union.  The  bread  and  wine  denote  their 
community,  or  having  things  in  common  together.  The  godfather  eats 
and  drinks  the  remains,  to  intimate  that  he  has  contracted  a kind  of 
relationship  with  them,  and  that  he  ought  to  be  an  impartial  judge,  or  to 
be  the  arbitrator,  in  any  controversies  that  may  afterwards  arise  betweea 
them. 


196 


OTHER  BRANCHES  OF 


The  mourning  of  the  Mingrelians,  according  to  the  accounts  of  several 
travellers,  is  like  that  of  persons  in  the  very  depth  of  despair,  and  consists 

Funeral  Cere  not  or^y  weePing»  or  rather  howling,  in  honour  of  their 
k101™53  dead,  but  also  in  shaving  their  beards  and  eyebrows.  More- 

over, when  a wife  loses  her  husband,  or  some  other  near  relation,  she  rends 
her  clothes,  strips  herself  naked  to  the  waist,  tears  her  hair,  scarifies  her 
body,  and  scratches  her  face  all  over.  The  men  likewise  behave  nearly 
in  the  same  manner,  and  are  more  or  less  violent,  as  necessity,  inclination, 
or  the  circumstances  of  their  mourning  prompt  them.  This  continues 
forty  days,  with  a gradual  diminution  of  their  sorrow,  as  that  term  draws 
near  to  its  expiration. 

On  the  first  ten  days,  the  relations  and  intimate  friends  and  acquaint- 
ance meet  constantly  to  weep  over  the  deceased.  Their  cries  and  howl- 
ings,  their  transports  of  sorrow,  and  their  silence  and  serenity  of  mind, 
alternately  succeed  each  other.  On  the  last  day  they  inter  the  corpse,  on 
which  occasion  the  catholicos  puts  upon  the  breasts  of  those  who  die  in  the 
faith  a letter  or  petition,  in  which  he  humbly  beseeches  St.  Peter  to  open 
the  gate  of  heaven  for  them,  and  to  admit  of  their  entrance.  This  cere- 
mony is  sometimes  performed  even  before  they  put  them  in  their  shrouds. 
On  the  fortieth  day  of  their  mourning,  the  Georgians  have  a funeral  enter- 
tainment for  the  relations,  friends,  and  acquaintance  of  the  deceased,  at 
which  the  men  sit  at  one  table,  and  the  women  at  another.  The  bishop 
now  reads  a mass  for  the  dead,  and  takes,  for  his  fee  or  gratuity,  every 
thing  that  was  allotted  to  the  service  of  the  deceased. 

Sec.  2. — Nestorian  Churches. 

There  are  several  sects  of  Christians  in  the  Levant,  who  are  known  and 
distinguished  by  the  name  of  Chaldeans  or  Syrians:  but  the  most  consi- 
derable part  of  them  are  those  who  pass  under  the  denomi- 
nation of  Nestorians , and  in  reality  revere  Nestorius,  who 
was  Patriarch  of  Constantinople  in  the  beginning  of  the  fifth  century,  by 
invoking  him  in  their  prayers. 

The  occasion  of  the  fatal  controversy  in  which  Nestorius  involved  the 
church,  was  furnished  by  Anastasius,  who  was  honoured  with  his  friend- 
ship. 

This  presbyter,  in  a public  discourse,  delivered  in  424,  declaimed 
warmly  against  the  title  of  Mother  of  God , which  was  then  frequently 
attributed  to  the  Virgin  Mary  in  the  controversy  with  the  Arians,  giving 
it  as  his  opinion,  that  the  Holy  Virgin  was  rather  to  be  called  Mother  of 
Christ , since  the  Deity  can  neither  be  born  nor  die,  and,  of  consequence, 
the  Son  of  man  alone  could  derive  his  birth  from  an  earthly  parent.  Nes- 
torius applauded  these  sentiments,  and  explained  and  defended  them  in 
several  discourses. 


Rise. 


THE  GREEK  CHURCH. 


19? 


In  opposition  to  him,  Eutyches,  an  ahbot  at  Constantinople,  declared  that 
these  natures  were  so  united  in  Christ,  as  to  form  but  one  nature,  that  of 
the  Incarnate  word.  It  was  an  age  when  men  were  fast  losing  sight  of  the 
Gospel,  and  contending  about  modes  and  forms ; and  these  opposite  opi- 
nions threw  the  whole  Eastern  world  into  bitter  contention,  and  gave  rise 
to  that  great  division  which  continues  to  this  day  among  the  miserable 
remnant  of  the  Eastern  churches.  The  followers  of  the  former  are  called 
Nestorians  ; the  latter,  Monophysites. 

The  Nestorians  early  became  the  chief  propagators  of  the  Gospel  in  the 
East.  They  enjoyed  the  patronage  of  the  Persian  monarch,  Pherazes,  by 
whom  their  opponents  were  expelled  from  his  kingdom,  and  their  patriarch 
was  established  at  Seleucia.  They  established  a school  at  Nisibis  under 
Barsumas,  a discipline  of  Nestorius,  from  whence  proceeded,  in  the  fifth 
and  sixth  centuries,  a band  of  missionaries,  who  spread  abroad  their  tenets, 
through  Egypt,  Syria,  Arabia,  India,  Tartary,  and  China.  In  the  twelfth 
century,  they  won  over  to  their  faith  the  Prince  of  Tartary,  who  was 
baptized  John ; and  because  he  exercised  the  office  of  presbyter,  was,  with 
his  successors,  called  Prester  John.  They  made  converts,  also,  of  the 
Christians  on  the  coast  of  Malabar,  who,  it  is  supposed,  received  the 
Christian  faith  from  the  Syrian  Mar  Thomas,  in  the  fourth  or  fffth  cen- 
tury. 

They  formed,  at  one  time,  an  immense  body,  but  dwindled  away  before 
the  Saracen  power,  and  the  exasperated  heathen  priests  and  jealous 
Chinese  emperors.  They  acknowledged  but  one  patriarch  until  1551, 
who  resided  first  at  Bagdad,  and  afterwards  at  Mousul.  But  at  this 
period,  the  Papists  succeeded  in  dividing  them,  and  a new  patriarch  was 
consecrated  by  Pope  Julius  III.,  and  established  over  the  adherents  to  the 
pope,  in  the  city  of  Ormus.  The  great  patriarch  at  Mousul,  called  Elias, 
has  continued,  however,  to  be  acknowledged  to  this  day  by  the  greater 
part  of  the  Nestorians,  who  are  scattered  over  Asia. 

Throughout  this  long  period,  they  have  maintained  considerable  purity 
of  doctrine  and  worship,  and  kept  free  from  the  ridiculous  ceremonies  of 
the  Greek  and  Latin  churches.  Of  their  present  number  and  religious 
character  we  know  but  little.  Probably  they  are  very  ignorant,  debased, 
and  corrupt.* 

We  shall  now  proceed  to  such  religious  customs  among  the  Nestorians, 
as  may  be  more  properly  thought  an  essential  part  of  this  history.  Before 
...  the  sixth  century,  the  Patriarch  of  the  Nestorians  was  dig 
Clergy-  nified  and  distinguished  by  the  title  of  Catholic,  which  he 

has  retained  ever  since.  His  clergy,  as  well  as  those  of  the  Greeks  in 
Constantinople,  consist  of  married  and  monastic  priests.  The  latter,  in 


* Marsh’s  Ecc.  History. 


198 


OTHER  BRANCHES  OF 


Syria  and  Mesopotamia,  are  dressed  in  black,  with  a capuche,  or  hood, 
which  covers  the  crown  of  their  head  like  a calot,  and  hangs  down  upon 
the  shoulders  like  a veil.  Over  this  they  wear  a turban,  the  cap  and  the 
linen  cloth  of  which  are  of  a deep  blue.  The  patriarch  and  the  bishops 
are  not  distinguished  from  the  priests  by  any  particular  dress,  but  by  their 
pastoral  staff  and  a cross,  which  they  carry  in  their  hands,  and  hold  out 
for  the  devotees  to  kiss.  The  head  of  the  former  is  made  either  like  a 
crutch  or  a crosier.  Ti.e  vestments  of  their  married  priests  are  all  black 
likewise,  or  at  least  dark  .gray;  but,  instead  of  wearing  a capuche  upon 
their  heads,  they  have  a round  cap  with  a large  button  upon  the  top  of  it, 

Besides  the  regular  monastic  priests  there  are  several  convents  in  Meso- 
potamia, the  monks  of  which  are  not  priests,  but  style  themselves  monks 
of  the  order  of  St.  Anthony.  The  habit  of  these  Nestorian  monks  is  an 
open  black  cassock,  which  is  girt  round  them  with  a leathern  surcingle, 
and  a gown  over  it,  the  sleeves  of  which  are  very  large.  They  wear  no 
capuche,  but  a purple  turban  instead  of  it.  At  midnight,  morning,  and 
evening,  they  repeat  the  church  service,  but  spend  the  remainder  of  the 
day  in  tilling  their  grounds. 

The  churches  belonging  to  the  Nestorians  are  divided  by  balustrades, 
or  rails  ;*  and  one  part  of  them  is  always  allotted  for  the  peculiar  service 
of  the  women.  The  font  is  erected  on  the  south  side. 
When  they  say  their  prayers  and  pay  their  adoration  to  the 
Supreme  Being,  they  always  turn  their  faces  towards  the  east.  Before  the 
entrance  into  these  churches,  there  is,  generally,  a large  court,  with  a very 
small  door.  This  court  was  originally  the  place  appointed  for  the  recep- 
tion of  penitents,  and  was  made  use  of  as  a bar  to  the  profane,  in  order  to 
prevent  them  hearing  and  seeing  the  different  proceedings  and  ceremonies 
of  the  Christian  assemblies. 

Independently  of  the  fasts  which  are  generally  observed  by  the  Chris- 
tians of  the  Greek  church,  the  Nestorians  keep  one  in  particular,  which 

„ . , _T.  continues  three  days;  it  is  called  the  Fast  of  Nineveh, 
veh-  because  they  therein  imitate  the  repenting  Ninevites,  who 

did  penance  for  their  sins  for  three  days  after  the  preaching  of  the  prophet 
Jonas.  This  fast  is  the  introduction  to  their  Lent. 

The  Christians  of  Syria  and  Mesopotamia  have  added  to  their  calen- 
dar one  festival  in  commemoration  of  the  penitent  thief,  which  is  not 
observed  by  the  Roman  Catholic  church ; it  is  called  by  them  Lass-al- 
jemin,  that  is,  the  Thief  on  the  right  hand.  This  falls  upon  the  octave  of 
Easter. 

The  bathing  of  the  Svrian  Christians  in  the  river  Jordan  must  be 
reckoned  among  their  religious  customs,  but  the  ceremony  itself  is  very 


Religious  Bath' 
ing. 


idle  and  ridiculous.  These  people,  however,  practise  it  as 
an  act  of  devotion,  and  Christians  of  all  denominations,  as 


J 


THE  GREEK  CHURCH. 


1^9 


Greeks,  Nestorians,  Copts,  &c.,  wash  themselves  naked  in  the  river  with 
great  solemnity,  in  commemoration  of  Jesus  Christ  and  his  baptism.  In 
this  instance,  they  concern  themselves  as  little  in  regard  to  the  difference 
of  the  sexes,  as  of  the  sects ; for  men  and  women  jump  promiscuously 
into  the  river,  and  plunge  down  to  the  bottom.  Some  of  the  most  zealous 
devotees  dip  their  handkerchiefs  in  the  sacred  stream  ; others  carry  a 
quantity  of  the  water  away  with  them  in  bottles ; and  the  very  dirt,  sand, 
and  grass  that  grows  upon  the  banks,  are  all  looked  upon  as  sacred 
relics. 

The  nuptial  ceremonies  of  the  Syrians  are  very  singular  and  remark- 
able. The  bridegroom  is  conducted  to  the  house  of  the  bride  on  horse- 

Nuptial  Cere-  back,  between  two  drawn  swords,  which  are  carried  by  two 
monies-  men,  one  before  and  the  other  behind  him.  The  relations, 

friends,  and  acquaintance  of  the  bride  receive  him  with  their  flambeaux 
lighted,  and  music  preceding  them,  accompanied  with  songs,  acclamations, 
and  other  testimonies  of  general  joy.  On  the  wedding-night  the  bride- 
groom gives  his  spouse  an  uncourteous  kick,  and  commands  her  to  pull 
off  his  shoes,  as  a token  of  her  submission  and  obedience. 

When  a Christian  dies  at  Bagdad,  the  neighbours  assemble,  in  order  to 
perform  his  funeral  obsequies.  At  their  return  from  the  place  of  inter- 
Funerai  Obse-  ment>  a handsome  collation  is  always  prepared  for  their 
<iuies-  refreshment  at  the  house  of  the  deceased,  where  every  one 

is  welcome  without  distinction,  insomuch  that  sometimes  a hundred  and 
fifty,  or  more,  appear  at  these  funeral  entertainments.  The  next  day,  the 
company  meet  in  order  to  pray  together  over  the  grave  of  the  deceased, 
which  is  likewise  repeated  on  the  third  day;  when  there  is  another  public 
entertainment  provided  for  them,  and  in  general  the  same  welcome  is  given 
to  all  as  before.  These  ceremonies  are  repeated  on  the  seventh  day,  the 
fifteenth,  the  thirtieth,  and  the  fortieth,  after  the  decease. 

At  Damas,  the  Christian  women  sing  and  weep  over  their  dead.  The- 
venot  saw  a company  of  these  female  mourners,  accompanied  by  two  men 
with  lighted  candles  in  their  hands,  howling  over  the  dead,  and  beating 
their  breasts  to  express  their  sorrow.  Every  now  and  then  they  made  a 
halt ; then  fell  into  a ring,  and  snapping  their  fingers,  as  if  they  were 
playing  with  castanets,  danced  and  sung  to  the  sound,  while  others  kept 
time  in  hideous  howlings.  The  ceremony  concluded  with  mutual  testimo- 
nies of  respect ; after  which  they  departed,  dancing  and  snapping  their 
fingers  as  before.  Nearly  the  same  ceremonies  are  observed  at  Rama  on 
similar  occasions.  Father  Le  Brun  says,  “that  they  weep  for  about  half 
an  hour  over  the  grave  of  their  deceased  friends ; then  rise  and  fall  into  a 
ring,  as  if  they  were  going  to  dance  to  the  brawls .” — Two  of  them  after 
this  quit  the  ring,  and  planting  themselves  in  the  middle,  there  make  a 
thousand  grimaces,  howling  and  clapping  their  hands  After  this  frightful 


200 


OTHER  BRANCHES  OF 


noise,  they  sit  down  to  drown  their  sorrow  in  tears.  All  the  female 
mourners  that  Le  Brun  saw,  relieved  each  other.  Those  who  had  finished 
went  home,  and  others  supplied  their  place.  When  these  women  stood 
up  in  order  to  form  themselves  into  a ring,  they  covered  their  heads  with  a 
black  veil. 

Sec.  3. — Christians  of  St.  Thomas. 

With  regard  to  the  origin  of  the  Christians  of  St.  Thomas,  who  inhabit 
the  coast  of  Malabar  and  Travancore,  there  exists  much  difference  of  opi- 
nion. The  Portuguese,  who  first  opened  the  navigation 
of  India,  in  the  fifteenth  century,  and  found  them  seated 
there  for  ages,  assert  that  St.  Thomas,  the  apostle,  preached  the  gospel  in 
India,  and  that  these  are  the  descendants  of  his  proselytes. 

The  Christians  of  St.  Thomas  declare  themselves  descendants  of  one 
Mar  Thomas  or  Thomas  Cana,  an  Armenian  merchant,  who  settled  at 
Opinion  of  the  Congranor.  Mar  Thomas  married  two  wives,  and  had 
Thomas.  ’ issue  by  each.  The  children  by  the  former  were  heirs  to 
all  his  effects  and  lands,  which  were  situate  in  the  southern  part  of  the 
kingdom  of  Congranor ; and  those  of  the  latter,  who  was  a negro  slave 
converted  to  the  Christian  faith,  inherited  the  settlement  of  wrhich  their 
father  died  possessed  in  the  north.  In  process  of  time,  his  descendants 
became  very  numerous,  and  constituted  two  considerable  branches,  which 
were  never  united  nor  allied  to  each  other.  The  issue  of  his  first  wife, 
from  whom  the  nobility  are  descended,  look  down  with  disdain  on  the 
Christians  of  the  other  branch,  and  carry  their  aversion  to  so  high  a pitch 
as  to  separate  themselves  from  their  communion,  and  to  contemn  the  mi- 
nistry of  their  priests.  Mar  Thomas , whom  these  Christians  look  upon 
as  their  common  parent,  flourished,  according  to  the  general  notion,  in  the 
tenth  century;  but  M.  la  Croza  thinks  that  he  lived  in  the  sixth.  These 
Christians  enjoyed  so  many  valuable  privileges  under  the  sovereigns  of  the 
country,  and  grew  so  powerful,  that  they  at  length  elected  kings  out  of 
their  own  nation  and  religion.  They  continued  in  this  state  of  independ- 
ence till  the  death  of  one  of  their  sovereigns,  who  leaving  no  heir  to  the 
throne,  they  adopted  a young  idolatrous  prince  who  was  his  neighbour,  and 
appointed  him  to  be  his  successor. 

The  Rev.  Dr.  Buchanan,  vice-provost  of  the  college  of  Fort  William, 
who  visited  these  Christians  in  1806,  and  counts  fifty-five  churches  in 
Dr  Buchanan’s  Malay  ala ,*  denies  that  they  are  Nestorians,  and  observes 
accouut.  that  their  doctrines  “are  contained  in  a very  lew  articles, 

and  are  not  at  variance  in  essentials  with  the  doctrines  of  the  church  of 

* Malay  ala  comprehends  the  mountains  and  the  whole  region  within  them,  from  Cape 
Cormorin  to  Cape  Illi : whereas  the  province  of  Malabar,  commonly  so  called,  contains  only 
the  northern  districts,  not  including  the  country  of  Travancore . 


THE  GREEK  CHURCH. 


201 


England.  They  are  usually  denominated  Jacobitse ,*  but  they  differ  in 
ceremonial  from  the  church  of  that  name  in  Syria,  and  indeed  from  any 
existing  church  in  the  world.  Their  proper  designation,  and  that  which 
is  sanctioned  by  their  own  use,  is  Syrian  Christians  or  The  Syrian 
Church  of  Malayala .”  Yet  the  Doctor  remarks,  that  they  acknowledge 
“the  Patriarch  of  Antioch,”  and  that  they  are  connected  with  certain 
churches  in  Mesopotamia  and  Syria,  215  in  number,  and  labouring  under 
circumstances  of  discouragement  and  distress ; but  he  does  not  say  whe- 
ther it  is  to  the  Greek  or  the  Jacobite  Patriarch  of  Antioch  that  they  are 
subject.f 

In  respect  to  their  religious  ceremonies  they  observe  at  Easter  a kind 
of  public  collation,  which  bears  some  affinity  with  the  Agapse  of  the  pri- 

D ..  . _ mitive  Christians.  This  feast  or  entertainment  consists 

Religious  Cus- 

loms-  generally  of  nothing  but  a few  herbs,  fruits,  and  rice ; and 

is  made  in  the  fore-court  before  the  church-porch.  The  priests  at  those 
times  have  a double,  and  the  bishop  a triple  portion  of  what  is  provided. 
To  these  Agapse , we  must  add  another  ceremony,  called  by  the  Christians 
of  St.  Thomas  their  Casture,  which  is  said  to  be  an  emblem,  or  symbol, 
of  brotherly  love.  During  the  time  they  are  in  the  church,  they  take  hold 
of  the  hands  of  one  of  their  most  ancient  Cacanares,  or  priests,  and  in 
that  posture  receive  his  benediction. 

These  Christians  have  holy  water  placed  at  their  church-doors,  with 
which  they  make  the  sign  of  the  cross,  repeating  at  the  same  time  a prayer 
m commemoration  of  Nestorius.  It  is  merely  a little  common  water  mixed 
with  a small  quantity  of  mould,  taken  out  of  the  road  through  which  St. 
Thomas  had  travelled.  In  case  they  have  no  such  mould,  they  throw  a 
few  grains  of  frankincense  into  it.  We  have  before  observed,  that  they 
have  not  only  crosses,  but  pictures  or  representations  of  them,  hung  up  in 
their  churches ; and  the  priests  likewise  carry  a crucifix  in  procession, 
obliging  the  devotees  who  assist  to  salute  it.  This  act  of  devotion  has 
been  embraced  even  by  the  Pagans.  There  are  also  crosses  erected  not 
only  in  their  streets  and  high  roads,  but  in  the  most  solitary  places.  They 
are  erected  on  a pedestal,  in  which  there  is  a hole  or  cavity,  large  enough 
to  contain  a burning  lamp  ; and  the  Indians  frequently  contribute  towards 
the  oil  that  is  spent  to  support  these  lamps. 

The  use  of  bells  is  prohibited  among  those  Chaldeans  who  live  under 
the  authority  and  jurisdiction  of  the  Indians;  because  the  sound  of  those 
instruments,  in  their  opinion,  is  offensive  and  incommodious  to  their  idols: 
the  ancient  Pagans  were  no  strangers  to  this  idle  notion. 


* Their  Liturgy,  Dr.  B.  tells  us,  is  derived  from  that  of  the  early  church  of  Antioch, 
called  “ Liturgia  Jacobi  J/postoli” — And,  according  to  Mr.  Gibbon,  the  “ Jacobites  them- 
selves had  rather  deduce  their  name  and  pedigree  from  St.  James  the  Apostle,” 

•f  All  Religions. 


202 


OTHER  BRANCHES  OF 


It  is  a common  practice  among  the  Indian  Christians,  out  of  devotion,  to 
lie  all  night  in  their  churches ; and  the  same  custom  was  frequently  ob- 
served by  the  ancient  idolaters.  The  posture  of  these  Indians,  when  they 
say  their  prayers,  is  prostration  with  their  faces  to  the  ground. 

A description  of  their  dances  may  be  properly  enough  introduced  in  this 
place.  The  men  dance  by  themselves,  and  the  maidens  and  married 
women  also  by  themselves,  with  all  imaginable  modesty  and  decorum. 
Before  they  begin,  they  not  only  make  the  sign  of  the  cross,  but  sing  the 
Lord’s  Prayer,  with  a hymn  in  commemoration  of  St.  Thomas.  The 
Indians,  likewise,  among  whom  these  Christians  live,  make  dancing  a part 
of  their  divine  worship  : and  it  is  well  known  that  it  was  a principal  orna- 
ment, and  an  essential  act  of  devotion,  at  the  festivals  of  the  ancient 
Pagans.  With  regard  to  their  songs,  the  subject  of  them  is  always  either 
the  virtues  of  their  saints,  or  the  heroic  actions  of  their  ancestors. 

Sec.  4. — Religious  Ceremonies  and  Customs  of  the  Jacobites. 

Were  we  to  include  under  the  denomination  of  Jacobites  all  the  Mono- 
fhysites  of  the  Levant, — that  is,  all  those  who  are  charged  with  the 
„ , heresy  of  acknowledging  but  one  nature  in  Jesus  Christ, — . 

count-  it  must  be  acknowledged  that  their  sect  would  be  very 

extensive  ; for  then  we  must  reckon  the  Armenians , Cophti , and  the  Abys- 
sinians , among  the  number.  But  there  are  very  few  who  can  strictly 
and  justly  be  termed  Jacobites , and  they,  for  the  most  part,  reside  in  Syria 
and  Mesopotamia.  There  are  not  above  40  or  45,000  families  of  their  per- 
suasion ; and  even  they  themselves  are  divided  in  point  of  principle ; 
some  of  them  being  reconciled  to  the  Church  of  Rome,  and  others  con- 
tinuing in  a state  of  separation.  The  latter  have  two  patriarchs,  who 
generally  act  in  direct  opposition  to  each  other  : one  of  them  resides  at 
Caremit,  and  the  other  at  Derzapharam  ; independently  of  whom,  there  is 
another  patriarch  attached  to  the  Church  of  Rome,  who  resides  at  Aleppo, 
and  is  dependent  on,  and  absolutely  under  the  jurisdiction  of  the  court  of 
Rome. 

As  to  the  articles  of  their  belief,  the  Monophysites,  in  general,  (whether 
Armenians,  Cophti,  or  Abyssinians,)  maintain  the  doctrine 
of  Dioscorus,  with  respect  to  the  unity  of  the  nature  and 
person  of  Jesus  Christ,  and  to  that  degree  of  exactness,  that,  in  order  the 
more  clearly  to  express  their  belief,  they  make  the  sign  of  the  cross, 
according  to  Brerewood,  with  one  finger  only , whereas  the  other  Easterns 
make  use  of  two : for  this  reason,  they  are  looked  upon  and  treated  as 
heretics,  though  in  reality  there  is  no  other  difference  but  in  point  of  terms 
between  them  and  the  divines  of  the  Latin  church.  This  is  readily  acknow- 
ledged by  the  most  learned  men  among  them  at  this  very  day ; and  is  evident 
from  the  conferences  which  Father  Christopher  Roderic , the  pope’s  legate 


THE  GREEK  CHURCH. 


203 


in  Egypt,  had  with  the  Cophti,  on  the  subject  of  reconciliation  between 
the  two  churches.  They  ingeniously  confessed,  that  the  only  reason  of 
their  making  use  of  such  terms,  was  purely  to  testify  their  abhorrence  and 
detestation  of  the  Nestorians  ; for  that,  in  reality,  they  were  of  the  same 
opinion  with  the  Latin  church,  and  freely  owned  the  two  natures  of  Jesus 
Christ.  They  further  insisted  that  the  mystery  of  the  Incarnation  was 
more  clearly  explained  by  their  asserting  the  unity  of  Christ's  nature: 
necause  there  is  but  one  Jesus  Christ,  who  is  both  God  and  man.  On 
the  contrary,  the  Latins  speak  of  these  two  natures  as  if  they  were  severed 
from  one  another,  and  did  not  constitute  one  real  whole. 

It  is  in  this  sense,  likewise,  that  Dioscorus,  who  softened  some  of  the 
harsh  terms  which  were  made  use  of  by  Eutyches,  declared  his  opinion 
that  Jesus  Christ  was  a compound  of  two  natures:  although  he  was  not 
in  himself  two  distinct  natures,  “which,”  says  Father  Simon,  “appears 
an  orthodox  notion for  they  wTill  not  acknowledge  that  there  were  two 
distinct  natures  in  Jesus  Christ,  for  fear  of  establishing  two  Christs. 
The  whole  of  this  mighty  disagreement  arises,  however,  from  the  different 
construction  which  each  party  puts  on  those  two  terms,  nature  and  j oerson. 
To  which  may  be  added,  the  ambition  of  not  swerving  in  the  least  from  a 
position  once  laid  down,  and  which  was  the  principal  reason  why  Euty- 
ches maintained  his  opinion  with  so  much  obstinacy  : from  which  it  ap- 
pears, that  the  terms  he  uses  ought  not  to  be  understood  in  their  most  strict 
and  rigorous  sense,  but  be  construed  and  restrained  to  that  idea  which  he 
entertained  of  admitting  but  one  Christ,  and  consequently  but  one  nature, 
after  the  union  of  the  two  natures,  the  divine  and  human,  in  such  a man- 
ner as  is  incomprehensible  to  our  weak  understandings. 

In  regard  to  all  other  points,  relating  either  to  the  faith  or  ceremonies 
of  the  Jacobites,  the  accounts  which  Brerewood  has  given  us  of  them  are 

not  always  strictly  just.  For  instance,  they  neither  deny  a 

Ceremonies.  r . r . , , , 

state  oi  purgatory , nor  reject  prayers  lor  the  dead,  as  he 
peremptorily  asserts  upon  the  authority  of  Thomas  the  Jesuit;  but  their 
notions  in  those  particulars  are  the  same  as  those  of  the  Greeks  and  other 
oriental  nations.  Neither  is  it  true  that  they  consecrate  the  sacrament 
with  unleavened  bread  ; the  Armenians,  and,  according  to  Alvares,  the 
Ethiopians,  only  excepted ; for  the  true  Jacobites,  of  whom  we  are  speak- 
ing, make  use  of  leavened  bread.  Gregory  XIII.,  who  purposed  to  found 
a college  at  Rome  for  the  Jacobites,  there  being  one  antecedently  erected 
for  the  encouragement  of  the  Maronites,  would  no  doubt  have  indulged 
them,  as  well  as  the  Greeks,  with  the  administration  of  the  sacrament  with 
leavened  bread  ; but  in  regard  to  confession , the  assertion  that  it  is  not 
practised  among  them,  is  likewise  a gross  mistake  ; for  as  it  is  not  looked 
upon  by  them  as  of  divine  institution,  it  is  consequently  very  much  neg 
lected.  Brerewood  says,  that  they  confess  their  sins  to  God  alcne,  and  not 


1 


204  OTHER  BRANCHES  OF 

to  a priest,  except  upon  some  extraordinary  occasion.  His  assertion,  how- 
ever, about  circumcision,  must  be  false,  unless  he  means  to  refer  to  a few 
among  the  Cophti  and  the  Abyssinians ; and  even  they  look  on  it  rather 
as  an  ancient  custom  than  a religious  ceremony. 

A great  distinction  ought,  however,  to  be  made  between  the  Jacobites, 
when  the  Cophti,  Abyssinians,  and  Armenians  are  included  under  that 
denomination,  and  those  who  are  strictly  and  properly  so  called  ; for 
though  they  are  all  followers  of  that  St.  James,  from  whom  they  derive 
their  title,  yet,  they  do  not  all  observe  the  same  ceremonies.  James  was 
the  disciple  of  Severus,  Patriarch  of  Antioch,  in  the  sixth  century.  He  is 
revered  as  a saint  by  the  Jacobites,  as  well  as  Dioscorus,  who  was  his  con- 
temporary. Abrahamus  Ecchellensis  insists  that  the  Jacobites,  as  well  as 
the  Latins,  acknowledge  that  the  Holy  Ghost  proceeds  from  the  Father 
and  the  Son  ; but  Father  Simon  says,  that  “he  is  very  much  mistaken  in 
this  particular,  as  well  as  in  several  others  relating  to  the  customs  and 
tenets  of  the  Eastern  Christians.” 

Before  baptism  the  Jacobites  imprint  the  sign  of  the  cross,  not  only 
on  the  arm,  but  on  the  face  of  the  infant  to  be  baptized.  It  is  like- 
wise a received  notion  among  them,  that  the  souls  of  the  righteous  re- 
side on  earth  till  the  day  of  judgment,  waiting  for  the  second  coming 
of  Jesus  Christ  ; also,  that  the  angels  consist  of  two  substances,  fire  and 
light. 

The  Jacobites,  who  are  scattered  throughout  Syria  and  the  parts  adjacent, 
are  computed  to  amount  to  more  than  fifty  thousand  families.  There  is  a 
quotation  in  Brerewood,  in  which  the  number  was  then  said  to  be  advanced 
to  a hundred  and  sixty  thousand. 

Sec.  5. — Religious  Ceremonies  and  Customs  of  the  Copts . 

The  Copts , according  to  Scaliger  and  Father  Simon,  derive  their  name 
from  Coptos,  once  a celebrated  town  of  Egypt,  and  the  metropolis  of  The- 
baid  ; but  Volney  and  others  are  of  opinion,  that  the  name 
General  account.  Q0pts  -g  on]y  an  abbreviation  of  the  Greek  word  Aigouptios, 

an  Egyptian.  The  Copts  have  a patriarch,  whose  jurisdiction  extends 
over  both  Egypts,  Nubia,  and  Abyssinia,  who  resides  at  Cairo,  but  who 
takes  his  title  from  Alexandria.  He  has  under  him  eleven  or  twelve 
bishops,  besides  the  abuna,  or  bishop  of  the  Abyssinians,  whom  he  appoints 
and  consecrates.  The  rest  of  the  clergy,  whether  secular  or  regular,  are 
composed  of  the  orders  of  St.  Anthony,  St.  Paul,  and  St.  Macarius,  who 
have  each  their  monasteries.  Their  arch-priests  are  next  in  degree  to 
bishops,  and  their  deacons  are  said  to  be  numerous ; and  they  often  confer 
the  order  of  deacon  even  on  children.  Next  to  the  patriarch  is  the  bishop 
or  titular  patriarch  of  Jerusalem,  who  also  resides  at  Cairo,  because  there 
are  only  few  Copts  at  Jerusalem : he  is,  in  reality,  little  more  than  bishop 

t1 


THE  GREEK  CHURCH. 


SS05 


of  Cairo,  except  that  he  goes  to  Jerusalem  every  Easter,  and  visits  some 
other  places  in  Palestine,  within  his  own  jurisdiction.  To  him  belongs 
the  government  of  the  Coptic  church,  during  the  vacancy  of  the  patri- 
archal see.  The  ecclesiastics  are  said  to  be  in  general  of  the  lowest  rank 
of  the  people ; and  hence  that  great  degree  of  ignorance  which  prevails 
among  them. 

They  have  seven  sacraments  ; baptism,  the  eucharist,  confirmation, 
ordination,  faith,  fasting,  and  prayer.  They  admit  only  three  oecumenical 
Rites  and  Cere-  counc^s  5 those  of  Nice,  Constantinople,  and  Ephesus, 
monies.  They  observe  four  Lents,  as  do  the  Greeks  and  most 

Eastern  Christians  ; but  it  is  said  by  Brerewood  and  Ross,  that  they  do 
not  keep  the  Lord’s-day.  There  are  three  Coptic  liturgies  ; one  attributed 
to  St.  Basil,  another  to  St.  Gregory,  and  the  third  to  St.  Cyril.  These  are 
translated  into  Arabic  for  the  use  of  the  clergy  and  the  people.  The 
Copts  are  fond  of  rites  and  ceremonies.  During  the  time  of  service,  they 
are  always  in  motion.  In  particular,  the  officiating  priest  is  in  continual 
motion,  incensing  the  saints,  pictures,  books,  &c.  every  moment.  They 
have  many  monasteries,  in  which  the  monks  bury  themselves  from  society 
in  remote  solitudes.  Their  nunneries  are  properly  hospitals  ; and  few 
enter  them  except  widows  reduced  to  beggary.  During  the  first  three 
ages  of  the  church,  no  country  exhibited  more  sincere  or  greater  Christian 
piety  than  Egypt,  and  the  north  of  Africa  in  general.  At  present,  how- 
ever, little  more  than  the  mere  shadow  of  Christianity  can  be  seen  in 
Egypt ; and  in  point  of  numbers,  not  more  than  fifty  thousand  Christians 
in  all  can  be  found  in  this  country.  There  are  not  more  than  three  Christian 
churches  at  Cairo. 

In  respect  to  this  people,  we  shall  only  add  a brief  account  of  their 
nuptial  ceremonies,  which,  however,  do  not  essentially  differ  from  those 
Nuptial  Cere-  Practised  by  the  Greeks.  After  midnight  service,  or,  as  the 
monies.  Romans  would  express  it,  after  matins,  the  bridegroom  in 

the  first  place,  and  then  the  bride,  were  conducted  from  their  own  apart- 
ments to  church,  accompanied  by  a long  train  of  attendants  with  wax- 
tapers,  and  other  lights.  During  the  procession  several  hymns  were  sung 
in  the  Coptic  language,  aud  the  performers  beat  time,  or  accompanied  the 
vocal  with  instrumental  music,  by  striking  little  wooden  hammers  upon 
small  ebony  rulers.  The  bridegroom  was  conducted  into  the  inner  choir 
of  the  church,  and  the  bride  to  the  place  appointed  for  the  women.  Then 
the  priests  and  the  people  began  several  prayers,  interspersed  with 
hymns,  within  the  choir.  This  ceremony  was  very  long.  At  the  con- 
clusion, the  priest  who  solemnized  the  nuptials  went  up  to  the  bridegroom, 
and  read  three  or  four  prayers,  making  the  sign  of  the  cross  both  at  the 
beginning  and  at  the  conclusion  of  each  prayer.  After  that,  he  made  him 
Bit  down  upon  the  ground,  with  his  face  towards  the  Heikel.  The  priest 


14 


206 


OTHER  BRANCHES  OF 


who  stood  behind  him  held  a silver  cross  over  his  head,  and  in  that  posture 
continued  praying. 

Whilst  this  ceremony  was  performing  in  the  inner  choir,  the  sacristan 
had  placed  a form  or  bench  at  the  door  of  the  outer  choir,  for  the  bride  to 
sit  on  with  one  of  her  relations.  The  priest  having  finished  in  the  inner 
choir  what  the  Copts  call  the  Prayer  of  the  Conjugal  Knot,  the  other 
priest,  who  solemnized  the  nuptials,  dressed  the  bridegroom  in^an  alb,  tied 
it  with  a surcingle  about  his  waist,  and  threw  a white  napkin  over  his  head. 
The  bridegroom  thus  equipped  was  conducted  to  his  spouse.  The  priest  then 
made  him  sit  down  by  her  side,  and  laid  the  napkin,  which  before  covered 
the  bridegroom’s  head,  over  them  both.  After  this,  he  anointed  each  of 
them  on  the  forehead,  and  above  the  wrist.  To  conclude  the  ceremony, 
he  read  over  to  them,  after  their  hands  were  joined,  an  exhortation,  which 
principally  turned  on  the  duties  incumbent  on  all  those  who  enter  into  the 
holy  state  of  matrimony.  Then  followed  sundry  prayers  ; and  after  them 
the  mass,  at  which  the  bridegroom  and  the  bride  received  the  blessed  sacra- 
ment, and  then  departed. 

Sec.  6. — Doctrines  and  Customs  of  the  Abyssinians  and  Ethiopians. 

Having  treated  of  the  religion  of  the  Copts,  and  as  there  is  little  or  no 
„ . difference  between  them  and  the  Abyssinians  in  point  of 

General  ac-  J r 

counU  principle,  we  shall  say  but  little  on  that  topic. 

The  country  known  to  the  ancients  by  the  name  of  Ethiopia,  is  now 
called  Abyssinia,  and  the  natives  thereof  are  distinguished  by  the  name  of 
Abyssinians.  They  are  subservient  only  to  the  power  and  authority  of 
one  bishop,  'who  is  the  metropolitan,  or  archbishop  of  all  Ethiopia,  and  is 
dignified  and  distinguished  by  the  title  of  JPbuna , that  is  to  say,  Our  Father. 
This  bishop  is  sent  by  the  Patriarch  of  Alexandria  to  preside  over  them, 
and  his  place  of  residence  is  at  Cairo;  so  that  they  resemble  the  Copts  in 
all  their  ecclesiastical  concerns,  except  in  some  few  ceremonies  which  are 
peculiar  to  themselves.  They  have  likewise  a language  of  their  own, 
which  they,  call  the  Chaldaic,  because  they  are  of  opinion  that  it  was  ori- 
ginally spoken  in  Chaldea,  though  very  different  from  the  vulgar  Chaldaic. 
For  this  reason,  it  is  likewise  called  the  Ethiopic  tongue,  and  they  always 
make  use  of  it  in  their  liturgies,  and  other  religious  offices.  Such  as  are 
versed  in  the  Hebrew  language  may  easily  attain  a competent  knowledge 
of  the  Ethiopic,  because  there  are  many  words  which  are  the  same  in 
both  languages  : they  have  characters,  however,  peculiar  to  themselves  ; 
and  in  the  Hebrew  language  the  points  which  supply  the  place  of  vowels 
aie  never  joined  to  the  consonants ; while  on  the  other  hand,  in  the  Ethio* 
pic  language,  there  is  no  consonant,  but  wrhat  at  the  same  time  includes  its 
own  vowel. 

The  Abyssinians  are  dependent  on  the  Patriarch  of  Alexandria,  who 


THE  GREEK  CHURCH. 


207 


makes  choice  of,  constitutes,  and  appoints  that  person  to  be  Metropolitan 
_ . , , of  Abyssinia  whom  he  thinks  most  able  to  fill  the  office  ; 

Abyssima.  which  ability  is  generally  estimated  according  to  the  extent 

of  the  douceur  which  he  is  enabled  to  give.  It  is  for  this  reason,  that  the 
Abyssinian  priests  mention  in  their  prayers  the  Patriarch  of  Alexandria 
before  their  own  metropolitan  ; who,  after  his  election,  is  always  accounta- 
ble to  that  patriarch  for  his  conduct,  and  the  due  administration  of  his 
office.  This  metropolitan  must  not  be  a native  of  Abyssinia,  neither  has 
he  power  to  constitute  or  establish  any  other  metropolitans ; so  that, 
although  lie  has  the  honour  to  be  called  their  patriarch,  he  has  neither 
the  authority  nor  the  power  belonging  to  that  august  character.  He 
alone,  however,  issues  out  dispensations,  and  is  possessed  of  very  consi- 
derable revenues,  which  pay  very  little,  if  any,  duty  or  contribution  to  the 
government. 

There  are  both  canons,  or  prebendaries,  and  monks,  in  Abyssinia  ; and 
among  the  latter  there  are  two  sorts  of  hermits.  The  canons  are  allowed 
Orders  of  t0  marry’  and  their  canonships  frequently  descend  to  their 
Clergy.  children  : this  custom  is  the  more  remarkable,  for  there  is 

no  other  religion,  except  that  of  the  Jews,  which  can  produce  any  instances 
of  hereditary  succession  to  any  ecclesiastical  dignities.  The  homos , or 
hegumene,  is  reputed  the  first  dignitary,  or  principal  person  in  the  order 
of  priesthood,  after  the  archbishops  and  bishops,  both  by  the  Copts  and 
the  Abyssinians.  Their  monks  never  marry.  Of  these  there  are  two 
kinds  ; one,  that  have  a General , and  form  a regular  body ; the  other, 
who  live  under  one  common  rule  ; but  their  convents  are  independent  of 
each  other.  These  monks  are  men  of  credit  and  reputation,  and  are  fre- 
quently intrusted  with  the  most  important  affairs  of  state.  None  but  the 
priests  and  deacons  have  any  right  to  enter  into  the  sanctuary  where  the 
altar  stands;  the  emperor  himself  is  denied  that  privilege,  unless  he  has 
been  before  admitted  into  holy  orders  ; for  this  reason  their  monarchs  are 
frequently  ordained,  and  take  either  deacon’s  or  priests  orders  on  the  day 
of  their  coronation. 

The  Ethiopian  princes  insist  that  they  are  descendants  of  Solomon  by 
the  Queen  of  Sheba ; and  this  royal  extraction,  whether  true  or  false,  is 
supported  by  several  historical  testimonies,  interspersed  with 
a thousand  extravagant  fictions.  But  if  this  really  be  so,  it 
readily  accounts  for  that  Judaism  which  is  so  universally  blended  with  the 
Christianity  of  this  empire,  and  which  seems  to  be  originally  derived  from 
this  royal  race  of  the  Abyssinian  monarchs.  Indeed,  the  Abyssinians  are 
so  confirmed,  beyond  all  contradiction,  in  this  belief,  that  their  monarchs 
assume  the  title  of  Kings  of  Israel.  The  people  are  divided  into  tribes,  as 
were  the  ancient  Hebrews,  and  they  preserve  many  Jewish  names ; indeed, 
their  very  singers  boast  that  they  are  descended  from  the  ancient  Scribes 


Origin. 


I 


208 


OTHER  BRANCHES  OF 


We  shall  next  notice  some  of  their  rites  and  ceremonies;  and  first,  in 
respect  to  baptism ; the  mother  being  dressed  with  great  neatness  and 
, _ decency,  attends  with  her  infant  in  her  arms  at  the  church- 
monies.  door.  There  the  priest  who  officiates,  pronounces  several 

long  prayers  for  a blessing  on  them  both,  beginning  with  those  peculiarly 
appropriated  to  the  mother.  Afterwards,  he  conducts  them  into  the 
church,  and  anoints  the  infant  six  several  times  with  the  oil  consecrated 
for  their  exorcisms.  These  first  unctions  are  accompanied  with  thirty-six 
others,  administered  with  galilseum,  each  on  a distinct  part  of  the  infant’s 
body.  After  this,  he  blesses  the  font,  pouring  consecrated  oil  into  it  twice, 
and  making,  each  time,  three  different  signs  of  the  cross  with  meiron  ; all 
which  ceremonies  are  accompanied  with  several  long  prayers.  As  soon 
as  the  benediction  of  the  font  is  over,  he  plunges  the  infant  into  it  three 
times  successively.  At  the  first,  he  dips  one-third  part  of  the  infant’s 
body  into  the  water,  saying,  I baptize  thee  in  the  name  of  the  Father ; he 
then  dips  him  lower,  about  two-thirds,  adding,  I baptize  thee  in  the  name 
of  the  Son ; at  the  third  operation,  he  plunges  him  all  over,  saying,  1 
baptize  thee  in  the  name  of  the  Holy  Ghost.  The  sacraments  of  Confir- 
mation and  of  the  blessed  Eucharist  are  administered  after  this  baptism 
which  is  solemnized  before  mass ; and  the  Communion  is  administered  to 
the  infant  towards  the  end. 

The  confirmation  of  the  Copts  consists  in  several  long  prayers,  and  re- 
peating  the  unctions  on  the  infant,  the  same  as  after  baptism.  The  priests 
among  the  Abyssinians  perform  their  unction  with  chrism 
in  the  form  of  a cross,  upon  the  forehead  of  the  baptized 
infant,  saying,  May  this  be  the  unction  of  the  grace  of  the  Holy  Ghost; 
Amen.  When  he  anoints  the  infant’s  nose  and  lips,  he  says,  This  is  the 
pledge  of  the  kingdom  of  heaven.  At  the  application  of  the  ointment  to 

his  ears,  he  uses  this  form,  The  sacred  unction  of  our  Lord  Jesus  Christ; 
in  anointing  the  arms,  knees,  and  legs,  I anoint  thee,  says  he,  with  this 
sacred  unction,  in  the  name  of  the  Father , fyc.  To  conclude,  the  priest 
repeats  a prayer  over  the  infants  that  have  been  baptized,  and  afterwards 
confirmed,  in  the  form  of  a benediction,  puts  crowns  upon  their  heads,  and 
then  gives  them  the  communion. 

When  the  Abyssinians  celebrate  the  eucharist,  the  sacramental  bread  is 
prepared  in  a convenient  place,  contiguous  to  the  church,  but  no  woman  is 
permitted  to  touch  the  flour  from  which  it  is  made.  The 
Eucharist.  bread  js  brought  from  the  vestry  to  the  altar  by  proper 
officers,  who  go  in  solemn  procession  before  it,  with  crosses,  censers,  and 
little  bells.  During  the  celebration  of  mass,  a curtain  is  drawn,  to  conceai 
what  is  done  at  the  altar  from  the  eyes  of  the  congregation. 

They  administer  the  communion  in  both  kinds ; but  with  these  restric- 
tions according  to  Father  le  Brun : — that  in  the  Ethiopian,  as  well  as 


Confirmation. 


THE  GREEK  CHURCH. 


209 


Churches. 


in  all  other  Eastern  churches,  the  celebrant  gives  the  blood  or  wine,  in 
the  chalice,  to  none  but  the  priests ; he  administers  it  to  the  deacons,  in  a 
small  spoon  ; and  the  laity  receive  only  some  particles  of  the  body  dipped 
in  the  blood ; the  king  excepted,  who  receives  the  communion  in  both 

kinds. 

The  Abyssinian  churches  are  all  situated  directly  from  west  to  east,  that 
tke  people,  when  they  pray,  may  turn  their  faces  eastward.  The  altar 
stands  by  itself,  within  the  sanctuary,  under  a kind  of  dome, 
supported  by  four  pilasters;  and  is  called,  by  the  Ethiopians, 
their  ark,  the  form  or  figure  of  it  being,  according  to  their  tradition,  the 
same  as  that  of  the  Jews,  which  they  pretend  is  actually  in  existence,  and 
is  to  be  seen  at  this  very  time  in  the  church  of  Axuma.  There  are  two 
curtains  before  the  sanctuary,  with  little  bells  at  the  bottom  of  them,  on 
which  account  nobody  can  go  in,  nor  come  out,  without  making  them 
ring.  As  the  congregation  always  stand  during  the  performance  of  divine 
service,  they  have  no  seats  in  their  churches ; they  are  allowed,  however, 
to  rest  themselves  upon  supporters  or  crutches,  a great  number  of  which 
are  provided  for  that  purpose,  and  deposited  on  the  outside  of  the  churches. 
The  people  always  go  into  the  church  barefooted  ; and  for  this  reason  the 
pavement  is  covered  with  tapestry.  No  person  presumes  to  talk,  blow 
his  nose,  nor  so  much  as  to  turn  his  head  aside,  whilst  at  church.  The 
men  are  separated  from  the  women,  and  the  latter  are  placed  as  far  distant 
as  possible  from  the  sanctuary.  They  have  lamps  burning  in  their  churches 
even  in  the  day-time,  and  they  frequently  illumine  a great  number  of  wax- 
tapers. 

They  are  very  strict  and  severe  in  the  observance  of  their  fasts.  During 
their  Lent,  they  eat  but  once  a day,  and  that  after  sunset.  On  Wednesdays 
and  Fridays  they  sit  down  to  table  at  three  o’clock  ; and,  in 
order  not  to  be  in  the  least  mistaken  in  point  of  time,  they 
measure  their  shadows,  which  when  they  are  just  seven  feet  in  length  is 
the  critical  minute.  The  Abyssinian  priests  are  so  precise,  that  they  defer 
the  celebration  of  the  mass  until  the  evening,  upop  a fast-day,  for  fear  of 
transgressing  the  injunction  of  fasting,  by  receiving  even  the  elements. 
They  do  not  think  themselves  obliged,  however,  to  fast,  till  they  have 
cliildren  of  a marriageable  age ; but  as  the  heat  of  the  climate  soon  brings 
the  natives  to  maturity,  there  are  but  very  few  at  twenty -five  who  are 
exempt  from  this  penance. 

Among  the  Abyssinians,  the  particular  person  for  whose  spiritual  com- 
fort this  benediction  of  the  lamp  is  pronounced,  is  obliged,  according  to 
Benediction  of  direction  of  the  ritual,  if  his  strength  will  permit  him, 
the  Lamp.  to  draw  near  to  the  celebrant,  who  places  him  in  a con- 

venient seat,  with  his  face  towards  the  east.  The  priests  then  hold  the  book 
of  the  Gospels  and  a cross  over  his  head,  and  lay  their  hands  upon  him. 


Fasts. 


210 


OTHER  BRANCHES  OF 


The  senior  priest  then  reads  the  prayers  appointed  for  that  particular  occa- 
sion ; after  which  they  raise  the  sick  person  up,  give  him  a blessing  with 
the  Book  of  the  Gospels,  and  rehearse  the  Lord’s  Prayer,  the  Creed,  &c. 
Then  they  raise  the  cross  above  his  head,  and  at  the  same  time  pronounce 
the  general  absolution  over  him  which  is  inserted  in  their  liturgy.  If  time 
will  permit,  there  are  several  other  prayers  added,  and  a formal  procession 
is  made  all  round  the  church,  with  the  sacred  lamp,  and  several  lighted 
wax-tapers,  to  beg  of  God  that  he  would  graciously  vouchsafe  to  heal  the 
person  for  whom  their  prayers  are  desired.  $If  the  patient  happens  to  be 
so  far  indisposed  as  to  be  incapable  of  approaching  the  altar  himself,  some 
friend  is  substituted  in  his  room.  When  the  procession  is  over,  the  priests 
perform  the  usual  unctions  upon  the  sick  person,  and  afterwards  a single 
unction  upon  one  another. 

A writer  gives  the  following  description  of  one  of  their  weddings,  at 
which  he  was  personally  present.  The  bridegroom  and  the  bride  attended 
. T . . „ at  the  church-door,  where  a kind  of  nuptial-bed,  or  couch, 
nies-  was  erected  for  that  purpose.  The  abuna , or  patriarch, 

seated  them  both  upon  it,  and  then  went  in  procession  round  them 
with  the  cross  and  censer.  After  that  he  laid  his  hands  upon  their 
heads,  and  said,  As  ye  this  day  become  one  flesh , ye  must  be  both  of  one 
heart  and  one  will.  After  a short  harangue,  suitable  to  the  foregoing 
words,  he  proceeded  to  the  celebration  of  the  mass,  at  which  the  newly- 
married  couple  attended,  and,  after  it  was  over,  he  pronounced  the  nuptial 
benediction. 

Gaia  has  furnished  us  with  some  other  ceremonies  observed  by  them 
in  their  nuptials  among  which  the  following  are  the  most  remarkable  : — 
“The  celebrant,  after  he  has  cut  a lock  of  hair  from  the  heads  of  the 
bridegroom  and  the  bride,  and  dipped  them  into  wine  mingled  with  honey, 
exchanges  the  locks,  and  places  that  which  belonged  to  the  former  on  the 
head  of  the  latter,  and  so  vice  versa , in  the  very  same  place  from  whence 
they  were  taken,  sprinkling  them  at  the  same  time  with  holy  water. 
After  this  ceremony  is  over,  the  newly  married  couple,  attended  by 
their  friends,  go  home,  and  never  stir  abroad  fora  month.  When  the 
bride  goes  out,  she  wears  a black  veil  over  her  face,  which  she  never 
turns  up  till  after  the  expiration  of  six  months,  except  she  proves  with 
child.”  We  have  before  taken  particular  notice  of  the  nuptial  crowns 
among  the  ceremonies  of  the  Greeks;  and  among  the  Abyssinians,  these 
crowns  are  put  upon  the  heads  of  the  newly-married  couple,  and  they 
wear  them  for  the  first  eight  days:  after  which,  the  priest  who  put 
them  on  takes  them  off  again,  with  much  formality,  and  pronounces  several 
prayers. 

Each  monastery  has  two  churches,  one  for  the  men  and  the  other  for 
women.  Their  musical  instruments  are  little  drums,  which  they  hans 


THE  GREEK  CHURCH. 


2!l 


about  their  necks,  and  beat  with  both  hands.  The  gravest  ecclesiastic 
among  them  looks  upon  this  drum  as  an  ornament,  and  always  wears  one. 
They  have,  likewise,  pilgrim’s  staffs,  which  they  strike  upon  the  ground, 
regulating  the  motion  of  their  bodies  to  the  cadence.  They  always  begin 
with  a beat  of  the  foot,  and,  then,  play  gently  on  these  drums  ; after  which, 
they  lay  them  aside  in  order  to  clap  hands,  jump,  dance,  and  bawl  as  loud 
as  their  power  will  permit  them.  These  acclamations  are  intended  as  an 
act  of  devotion,  the  merit  of  which  is  grounded  on  a passage  in  the  Psalms 
of  David,  in  which  he  invites  all  nations  to  cry  aloud,  and  clap  their  hands 
for  joy  ! 

To  conclude,  the  Abyssinians  commemorate  their  deceased  friends,  and 
have  proper  prayers  for  them.  The  collection  of  canons  which  they  make 
use  of,  enjoins  them  to  offer  the  sacrifice  of  the  mass,  and  to  pray  for  the 
dead,  on  the  third  and  seventh  day,  at  the  month’s  end,  and  at  the  conclu- 
sion of  the  year.  They  have  prayers,  likewise,  for  the  invocation  of  the 
saints,  as  well  as  legends,  relics,  and  miracles,  without  number. 

Sec.  7. — Religious  Tenets  and  Customs  of  the  Armenians. 

The  Armenians , from  Armenia,  a province  of  Asia,  consisting  of  the 
modern  Turcomania,  and  part  of  Persia,  were  formerly  a branch  of  the 

„ . Greek  church.  They  professed  the  same  faith,  and  ac- 

count-  knowledged  the  same  subjection  to  the  see  of  Constanti- 

nople, till  nearly  the  middle  of  the  sixth  century,  when  the  supposed 
heresy  of  the  Monophysites  spread  through  Africa  and  Asia,  and  compre- 
hended the  Armenians  among  its  votaries.  But,  though  the  members  of 
this  church  still  agree  with  the  other  Monophysites  in  the  principal  doc- 
trine of  that  sect,  respecting  the  unity  of  the  divine  and  human  nature  in 
Christ,  they  differ  from  them  in  so  many  points  of  faith,  worship  and 
discipline,  that  they  hold  no  communion  with  that  branch  of  the  Mono- 
physites#  who  are  Jacobites  in  the  more  limited  sense  of  that  term,  nor  with 
the  Copts  or  the  Abvssinians. 

The  Armenians  allow  and  accept  the  articles  of  faith  according  to  the 
council  of  Nice,  and  use  the  Apostles’  Creed.  With  respect  to  the  Tri- 
nity, they  agree  with  the  Greeks  in  acknowledging  three 
persons  in  one  divine  nature,  and  that  the  Holy  Ghost  pro- 
ceeds only  from  the  Father.  They  believe  that  Christ  descended  into 
hell,  and  liberated  thence  all  the  souls  of  the  damned,  by  the  grace  and 
favour  of  his  glorious  presence ; that  this  liberation  was  not  for  ever,  nor 
by  a plenary  pardon  or  remission,  but  only  till  the  end  of  the  world, 
when  the  souls  of  the  damned  shall  again  be  returned  into  eternal 
flames. 

The  Armenians  believe,  that  neither  the  souls  nor  the  bodies  of  any 
saints  or  prophets,  departed  this  life,  are  in  heaven,  except  the  blessed 


*212 


OTHER  BRANCHES  OF 


Virgin  and  the  prophet  Elias.  Yet,  notwithstanding  their  opinion,  that 
the  saints  shall  not  be  admitted  into  heaven  till  the  day  of  judgment,  by 
a certain  imitation  of  the  Greek  and  Latin  churches,  they  invoke  those 
saints  with  prayers,  reverence  and  adore  their  pictures  and  images,  and 
burn  to  them  lamps  and  candles.  The  saints  commonly  invoked  by 
them  are  all  the  prophets  and  apostles,  and  also  St.  Silvester,  St.  Savo- 
tich,  &c. 


Worship 


They  worship  after  the  Eastern  manner,  by  prostrating  their  bodies, 
and  kissing  the  ground  three  times.  When  they  first  enter  the  church, 
they  uncover  their  heads,  and  cross  themselves  three  times; 
but  afterwards  they  cover  their  heads,  and  sit  cross-legged 
on  carpets.  The  greatest  part  of  their  public  divine  service  is  performed 
in  the  morning,  before  it  is  light.  They  are  very  devout  on  vigils  to  feasts, 
and  on  Saturday  evenings,  when  they  ail  go  to  church,  and,  after  their 
return  home,  perfume  their  houses  with  incense,  and  adorn  their  little 

pictures  with  lamps.  In  their  monasteries,  the  whole  Psalter  of  David 

is  read  over  every  twenty-four  hours  ; but  in  the  cities  and  parochial 
churches,  the  Psalter  is  divided  into  eight  portions,  and  each  portion  into 
eight  parts,  at  the  end  of  each  of  which  is  said  the  Gloria  Patri,  &c. 

The  rites  and  ceremonies  of  the  Armenian  church  greatly  resemble 
those  of  the  Greeks.  Their  liturgies  also  are  essentially  the  same,  or  at 
, least  ascribed  to  the  same  authors.  The  fasts,  which  they 

monies.  observe  annually,  are  not  only  more  numerous,  but  kept 

with  greater  rigour  and  mortification  than  is  usual  in  any  other  Christian 
community.  They  mingle  the  whole  course  of  the  year  with  fasting ; 
and  there  is  not  a single  day  which  is  not  appointed  either  for  a fast  or  a 
festival.  They  commemorate  our  Lord’s  nativity  on  the  6th  of  January, 
and  thus  celebrate  in  one  festival  his  birth,  epiphany,  and  baptism. 

The  Armenians  practise  the  trine  immersion,  which  they  consider  as 
essential  to  baptism.  After  baptism,  they  apply  the  enyrop  or  chrism , and 
anoint  the  forehead,  eyes,  ears,  breast,  palms  of  the  hands,  and  soles  of 
the  feet,  with  consecrated  oil,  in  the  form  of  a cross.  Then  they  admi- 
nister to  the  child  the  eucharist,  with  which  they  only  rub  its  lips.  The 
eucharist  is  celebrated  only  on  Sundays  and  festivals.  They  do  not  mix 
the  wine  with  wTater,  nor  put  leaven  into  their  bread,  as  do  the  Greeks. 
They  steep  the  bread  in  the  wine,  and  thus  the  communicant  receives  both 
kinds  together, — a form  different  from  that  of  the  Latin  and  Greek,  and 
Reformed  churches.  They  differ  from  the  Greeks  in  administering  bread 
unleavened,  made  like  a wafer;  and  from  the  Romans,  in  giving  both 
kinds  to  the  laity. 

Before  any  persons,  whether  men  or  women,  presume  to  enter  their 
churches,  they  pull  their  shoes  off  at  the  church-door,  wdiere  there  are 
chests  to  lock  them  up  in,  during  the  time  of  divine  service.  On  entering, 


THE  GREEK  CHURCH. 


213 


they  cross  themselves  three  times,  but  after  the  same  form,  according  to 
Father  le  Brun,  as  is  observed  in  the  Latin  church.  The  men  are  all 
uncovered.  The  clergy  themselves  are  without  shoes  in  the  choir;  but 
those  who  officiate  in  the  sanctuary  put  on  black  slippers.  During  the 
celebration  of  the  mass  and  other  parts  of  divine  service,  all  the  commu« 
nicants  either  stand,  or  sit  upon  the  ground,  the  men  cross-legged,  and 
the  women  upon  their  heels.  Many  of  the  people  stay  a long  time  in  the 
church,  and  are  often  there  by  break  of  day.  Father  Monier  relates,  that 
he  w'as  very  much  affected  with  the  modest  deportment  observed  in  the 
exercise  of  their  devotion  ; and  Ricault  says,  his  heart  was  melted  with  the 
warmth  and  ardency  of  their  piety,  which  is  considerably  augmented  at 
certain  seasons,  particularly  in  the  Holy  Week. 

In  their  fasts  they  are  much  more  rigorous  than  the  Greeks,  and  no  dis- 
pensation is  allowed  on  any  account.  During  the  forty  days  of  their 
Lent,  which  precedes  their  Easter,  they  must  eat  nothing 
but  herbs,  roots,  beans,  peas,  and  the  like,  and  no  greater 
quantity  of  them  than  is  just  sufficient  to  support  nature.  The  Arme- 
nians, however,  according  to  Tournefort,  are  allowed  to  eat  fish  on  Sun- 
days. To  these  acts  of  self-denial,  we  must  add  another,  which  is  the 
natural  result  of  an  habitual  practice  of  such  long  and  severe  fasts,  viz. — 
their  abstinence  from  women.  Their  most  rigid  devotees  look  upon  a 
breach  of  this  mode  of  mortification  as  a crime  of  the  most  enormous 
nature.  They  have  an  established  custom  of  having  no  mass  on  fast-days 
and  during  their  Lent;  but  on  Sundays  only  there  is  a kind  of  spiritual 
humiliation.  This  mass  is  celebrated  at  noon,  and  is  called  low-mass  ; 
because  there  is  a curtain  drawn  before  the  altar,  and  the  priest,  who  is 
unseen,  pronounces  nothing  with  an  audible  voice,  but  the  gospel  and  the 
creed.  All  their  fasts  in  general  are  observed  with  the  same  strictness 
and  austerity  as  their  grand  Lent. 

Their  churches  have  the  front  towards  the  east,  in  order  that  the  priest, 
who  celebrates  mass,  and  the  whole  congregation,  may  stand  with  their 
faces  directly  to  that  quarter.  The  church  is  divided  gene- 
rally into  four  parts — that  is  to  say,  the  sanctuary,  the  choir, 
the  space  peculiarly  allotted  for  the  laymen,  and  that  appropriated  to  the 
service  of  the  women,  which  is  always  the  nearest  to  the  door.  The  choir 
is  divided  from  the  place  allotted  for  the  men  by  rails  about  six  feet  high. 
The  sanctuary  is  five  or  six  steps  higher  than  the  choir.  In  the  centre  of 
the  sanctuary  stands  the  altar,  which  is  small  and  insulated,  in  order  that 
the  priest  may  thurify  and  go  round  it.  The  majority  of  the  churches 
have  a dome,  with  several  windows  in  it,  to  give  light  to  the  sanctuary. 
There  are  no  seats  in  that  part  of  the  church,  because  both  the  celebrant 
and  his  assistants  are  obliged  to  stand  all  the  time  of  divine  service  in  that 
holy  place-  According  to  the  directions,  however,  in  their  liturgy,  the 


214 


OTHER  BRANCHES  OF 


priest  is  ordered  to  sit  down  during  the  lesson  out  of  the  prophets  and  the 
epistle,  and  then,  in  case  the  celebrant  should  be  a bishop,  or  a priest  well 
stricken  in  years,  he  is  indulged  with  a chair.  Generally  there  are  small 
rails  between  the  two  staircases  leading  from  the  sanctuary  to  the  choir; 
and  those  who  serve  at  the  altar  are  allowed  to  lean  against  or  rest  them- 
selves upon  them.  The  vestry  stands  on  the  left  side  of  the  sanctuary  on 
entering  the  church  ; and  on  the  right  side  opposite  to  it  there  is,  in  all 
great  churches,  another  vestry,  which  is  made  use  of  as  a treasury.  There 
is  but  one  altar  generally  in  each  church.  The  choir  is  the  place  pecu- 
liarly appropriated  to  the  service  of  the  clergy  ; and  the  laity  are  never 
admitted  into  that  division.  There  is  no  seat  but  the  bishop’s,  which  is 
erected  on  the  left-hand  side  of  the  door ; but  when  there  are  several 
bishops  present,  there  are  stools  brought  for  them,  and  set  on  each  side  of 
the  episcopal  chair  : — the  others  either  stand  all  the  time  of  divine  service, 
or  sit  cross-legged  on  the  ground,  according  to  the  custom  of  the  country. 
The  choristers  have  neither  stool  nor  desk,  but  when  the  lessons  are  to  be 
read,  there  is  a folding-desk  brought  out,  and  set  in  the  centre,  which  is 
covered  with  an  embroidered  veil.  Neither  is  there  any  fixed  pulpit 
erected  for  the  preacher ; but  when  there  is  a sermon  a movable  pulpit  is 
generally  placed  at  the  door  of  the  choir : the  patriarch,  however,  preaches 
in  the  sanctuary.  As  to  the  third  and  fourth  divisions  of  the  church,  there 
is  nothing  worthy  of  notice  in  either  of  them.  Such  churches  as  are  poor 
have  their  pavements  cohered  with  matting,  but  those  which  are  rich,  with 
fine  carpets ; and  to  prevent  the  people  from  soiling  them,  a sufficient 
number  of  spitting-pots  are  provided.  A similar  reason  may  be  assigned 
for  pulling  off  their  shoes  at  the  church-door. 

In  those  cities  where  the  Armenian  merchants  carry  on  a great  trade, 
the  churches  are  embellished  with  beautiful  pictures  and  rich  tapestry; 
particularly  the  sanctuary,  which,  at  all  times,  when  there  is  no  celebration 
of  the  mass,  is  concealed  by  a fine  curtain.  The  sacred  vessels  and  vest- 
ments are  equally  grand  and  magnificent ; and  while  the  Greeks  have 
only  two  insignificant  lights,  scarcely  sufficient  to  enable  the  priest  to  read 
mass,  the  Armenian  churches  are  surrounded  with  illuminations  in  great 
abundance. 

The  altar  is  uncovered  at  all  times,  when  there  is  no  divine  service ; but 
always  covered  during  the  celebration  of  their  mass.  The  altars  are  but 
small,  and  without  relics : formerly  the  cross,  and  the  book  of  the  gospels 
only,  were  placed  upon  them.  The  Armenians,  in  imitation  of  the  Latins, 
have  for  many  years  past  placed  their  candlesticks  there,  and  very  fre- 
quently a great  number  of  them;  and  fill  up  the  steps  with  crosses.  A 
number  of  lamps  are  always  burning  during  the  celebration  of  mass ; and 
one  particularly  in  the  centre  of  the  sanctuary,  which  is  never  extin- 
guished. The  faithful  offer  wax-tapers  to  be  burnt  in  mass-time.  Accord- 


THE  GREEK  CHURCH. 


215 


.ing  to  Father  Monier,  two  masses  are  very  seldom  said  in  one  day  at  the 
same  church,  or  if  there  should,  there  is  but  one  at  each  altar.  Nothing 
but  high  mass  is  celebrated  among  them,  and  that  at  break  of  day,  except 
on  the  vigil  of  the  Epiphany  and  Easter-eve,  when  it  is  celebrated  in  the 
evening. 

Children  generally  leave  the  choice  of  the  person  whom  they  are  to 
marry,  as  well  as  the  settlement  of  the  marriage  articles,  to  their  parents 
Nuptial  Cere-  or  nearest  relations.  Their  marriages,  according  to  Tourne- 
monies-  fort,  are  the  result  of  the  mother’s  choice,  who  very  seldom 

advises  with  any  persons  upon  the  subject  except  her  husband;  and  even 
that  deference  is  paid  with  no  small  reluctance.  After  the  terms  of 
accommodation  are  settled  and  adjusted,  the  mother  of  the  young  man 
pays  a visit  to  the  young  lady,  accompanied  by  a priest  and  two  venerable 
matrons,  and  presents  her  with  a ring,  as  the  first  tacit  promise  of  her 
intended  husband.  He  generally  makes  his  appearance  at  the  same  time, 
with  all  the  seriousness  he  is  able  to  assume,  or  perhaps  with  all  the  per- 
plexity of  one  who  has  not  the  liberty  to  make  his  own  choice.  Tourne- 
fort  assures  us,  that  this  serious  deportment  is  carried  to  such  a pitch,  that 
at  the  first  interview  even  a smile  would  be  looked  upon  as  indecent,  and 
even  the  young  virgin  at  that  time  conceals  either  her  charms  or  defects 
under  an  impenetrable  veil.  The  priest  who  attends  on  this  occasion  is 
always  treated  with  a glass  of  good  liquor.  The  Armenians  never  publish 
the  banns  of  matrimony,  as  is  customary  with  other  Christian  churches. 
The  evening  before  the  wedding,  the  bridegroom  and  the  bride  send  each 
other  some  presents.  On  the  wedding-day,  there  is  a procession  on  horse- 
back, and  the  bridegroom  rides  in  the  front,  from  his  mistress’s  house, 
having  on  his  head  a gold  or  silver  network,  or  a flesh-coloured  gauze  veil, 
according  to  his  quality.  This  network  hangs  down  to  his  waist.  In  his 
right  hand  he  holds  one  end  of  a girdle,  whilst  the  bride,  who  follows  him 
on  horseback,  covered  with  a white  veil,  which  reaches  down  to  her  horse’s 
legs,  has  hold  of  the  other.  Two  attendants  walk  on  each  side  of  her  horse, 
and  hold  the  reins.  The  bride  is  sometimes  conducted  to  church  between 
two  matrons,  and  the  bridegroom  walks  on  foot  accompanied  by  a friend, 
who  carries  his  sabre. 

The  relations  and  friends,  (generally  young  men  and  maids,)  either  on 
horseback  or  on  foot,  accompany  them  to  the  church  with  great  order  and 
decorum  in  the  procession,  having  wax-tapers  in  their  hands,  and  a 
band  of  music  marching  before  them.  They  alight  at  the  church-door, 
and  the  bridegroom  and  bride  walk  up  to  the  very  steps  of  the  sanctuary, 
still  holding  the  ends  of  the  girdle  in  their  hands.  They  there  stand 
side  by  side,  and  the  priest  having  put  the  Bible  upon  their  heads,  pro- 
nounces the  sacramental  form;  he  then  performs  the  ceremony  of  the 
ting,  and  says  mass.  The  nuptial  benediction  is  expressed  in  the  follow- 


213 


ROMAN  CATHOLIC  CHURCH. 


mg  terms.  Bless , O Lord!  this  marriage  with  thy  everlasting  bene- 

diction ; grant  that  this  man  and  this  woman  may  live  in  the  constant 
practice  of  faith , hope,  and  charity  ; endow  them  with  sobriety  ; inspire 
them  with  holy  thoughts , and  secure  their  bed  from  all  manner  of  pollu- 
tion, 4’^* 

When  an  infant  dies  under  nine  years  of  age,  the  father,  or  his  nearest 
relation,  provides  prayers  to  Almighty  God,  eight  days  successively,  for 
Funeral  Cere-  ^ sou^  deceased  ; and  during  all  that  time  pays  the 

monies.  expenses  of  the  priest  to  whose  care  that  act  of  devotion  is 

intrusted.  On  the  ninth  day  the  solemn  service  for  the  soul  is  performed. 
Those  who  are  pious  and  in  good  circumstances  have  a particular  day  set 
apart  for  the  commemoration  of  their  relations,  and  for  the  due  celebration 
of  all  the  requisite  offices.  Father  Monier  assures  us  also,  that  it  is  a 
received  custom  among  them  to  visit  the  monuments  of  the  dead  upon 
Easter  Monday  ; at  which  time  the  men  sigh  and  groan,  but  the  women 
actually  howl ; and  this  they  call  the  visible  testimonies  of  their  sorrow 
and  concern.  These  sighs  and  groans  of  the  men,  and  these  howlings  of 
the  women,  however,  are  soon  over ; and  a more  agreeable  scene  imme- 
diately succeeds;  they  all  withdraw  under  the  refreshing  shade  of  some 
luxuriant  tree,  where  an  elegant  entertainment  erases  the  idea  of  affliction; 
sorrow  is  now  drowned  in  liquors,  and  the  diversions  of  the  afternoon  are 
altogether  as  extravagant  and  excessive  as  their  morning  lamentations 


CHAPTER  II. 

RELIGIOUS  TENETS,  CUSTOMS,  CEREMONIES,  ETC.,  OF  THE  ROMAN 
CATHOLIC  CHURCH. 

SEC.  I. TENETS,  CUSTOMS,  ETC. 

The  Roman  Catholics  hold  all  the  fundamental  tenets  of  the  Christian 
religion.  They  worship  one  God  in  three  persons ; viz.  the  Father,  Son, 

Roman  Catho-  an<^  Holy  Ghost : and  they  maintain  that  they  are  to  put 
Ucs-  their  confidence  in  God  alone,  through  the  merits  of  his 

incarnate  Son,  who  was  crucified  and  rose  from  the  dead  for  our  justi- 
fication. They  receive  with  the  same  certainty  all  the  other  articles  of 
the  Apostles’  creed.  The  Protestants  do  not  differ  with  them  in  relation 
to  the  fundamentals  of  this  belief ; but  object  that  the  Catholics  have  made 
a great  number  of  additions,  some  of  which  are  repugnant  to  the  Apostles 


ROMAN  CATHOLIC  CHURCH. 


217 


creed,  and  tend  very  much  to  weaken  the  fundamental  tenets.  They 
further  affirm  that  the  Roman  Catholics  are  too  indulgent  in  their  tolera- 
tion of  an  infinite  number  of  customs,  which  deviate  from  the  spirit  of 
Christianity. 

The  following  is  a summary  of  the  tenets  held  by  the  Roman  Catholic 
church,  according  to  Mr.  Bossuet’s  Exposition  of  the  Catholic  Catechism, 
Tenets  of  the  anc^  which  on  g°°d  authority  is  alleged  to  be  conformable  to 
Roman  Catholics.  the  decrees  of  the  famous  Council  of  Trent. 

“To  begin,”  says  he,  “with  the  adoration  which  is  due  to  God,  the 
Catholic  Church  teaches,  that  it  principally  consists  in  believing  that  he  is 
the  Creator  and  Lord  of  all  things  ; and  that  it  is  the  duty 
Worship  of  God.  Q^jjQjjgg  t0  a(Jhere  to  him  with  all  the  faculties  of  their 

souls,  through  faith,  hope,  and  charity,  as  being  the  sole  object  that  can 
make  them  happy  by  the  communication  of  that  sovereign  good,  which  is 
himself. 

“This  internal  adoration  which  they  render  unto  God  in  spirit  and  in 
truth,  is  attended  with  its  external  signs,  of  which  sacrifice  is  the  principal, 
and  can  be  offered  to  God  alone  ; because  sacrifice  was  ordained  to  make  a 
public  and  solemn  acknowledgment  of  God’s  sovereignty  over  us,  and  of 
our  absolute  dependence  upon  him. 

“ The  same  Church  teaches,  that  all  religious  worship  ought  to  terminate 
in  God,  as  its  necessary  end  ; and  that  if  the  veneration  which  is  paid  to 
. . . . the  Blessed  Virgin  and  the  saints  may  be  termed  religious, 

Blessed  virgin.  R is  because  it  relates  of  necessity  to  God. 

“The  Catholic  Church,  in  telling  us  that  it  is  beneficial  to  pray  to  the 
saints,  teaches  us  to  pray  to  them  in  that  spirit  of  charity,  and  according  to 
„ . that  order  of  brotherly  love,  which  inclines  us  to  request  the 

Sainls-  assistance  of  our  brethren  living  upon  earth  ; and  the  cate- 

chism of  the  Council  of  Trent  concludes  from  this  doctrine,  that  if  the 
quality  of  Mediator,  which  the  Holy  Scriptures  attribute  to  Jesus  Christ, 
received  the  least  prejudice  from  the  intercession  of  the  saints  who  dwell 
with  God,  it  would  receive  no  less  an  injury  from  the  mediation  of  the 
faithful,  who  live  with  us  upon  earth. 

“This  catechism  demonstrates  the  great  difference  there  is  between  the 
manner  of  imploring  God’s  aid  and  assistance,  and  that  of  the  saints  ; for 
it  expressly  declares,  that  the  Catholics  pray  to  God  either  to  bestow  on 
them  some  blessing , or  to  deliver  them  'from  some  misfortune  ; but  since 
the  saints  are  more  acceptable  in  his  sight  than  they  are , they  beg  of  them 
to  be  their  advocates  only , and  to  procure  for  them  such  things  as  they 
want.  For  which  reason , the  Catholics  make  use  of  two  forms  of  prayer 
widely  different  from  each  other,  for  when  they  make  their  applications  to 
God  himself,  they  say,  ‘ Have  mercy  on  us,  hear  us  !’  But  when  they 
address  themselves  to  the  saints,  they  only  say,  ‘Pray  for  us  !’  By  which 


F 


v!8 


ROMAN  CATHOLIC  CHURCH. 


we  are  to  understand,  that  in  whatever  terms  those  prayers  which  are 
directed  to  the  saints  are  conceived,  the  intention  of  the  church  and  of  her 
faithful  servants  always  reduces  them  to  that  form.” 

Considering,  however,  that  this  honour  which  the  Catholic  Church  pays 
Reverence  for  to  the  saints  principally  appears  before  their  images  and 
crecf  Relics.  " sacred  relics,  it  will  be  proper  to  explain  the  belief  of  the 

church  in  both  these  particulars. 

In  regard  to  images,  the  Catholics  are  expressly  forbidden  by  the 
Council  of  Trent  to  believe  there  is  any  virtue  in  them,  of  so  heavenly 
a nature  as  to  prove  an  inducement  to  pay  divine  adoration  to  them:  and 
they  are  enjoined  to  ask  no  favours  of  them , to  put  no  trust  nor  confidence 
in  them , but  to  reverence  them  only  in  honour  of  the  originals  which  they 
represent. 

The  respect  which  is  paid  to  relics,  in  imitation  of  the  primitive  Church, 
must  be  understood  in  the  same  manner.'  They  look  upon  the  bodies  of 
the  saints  as  having  been  victims  offered  up  to  God  by  martyrdom  or 
penance,  without  in  any  way  diminishing  that  duty  and  respect  which 
they  owe  to  God  himself,  &c. 

As  to  the  point  of  justification,  they  believe  That  their  sins  are  freely 
remitted  by  the  divine  mercy , for  the  sake  of  Jesus  Christ  ; and  that  they 
Justification  of  are  freety  justified,  because  neither  faith  nor  good  works , 
Sinners.  which  precede  their  justification,  can  merit  that  favour. 

As  to  . the  merit  of  good  works,  the  Catholic  Church  teaches,  that 
.eternal  life  ought  to  be  proposed  to  the  children  of  God , both  as  a grace 
...  mercifully  promised  them  by  the  means  and  mercies  of  our 

grace  opposed  Lord  Jesus  Christ,  and  as  a reward  faithfully  bestowed 

to  good  works  j j u 

and  free  will.  on  them  for  their  good  works  and  merits,  in  consequence 
of  that  promise.  These  are  the  express  terms  of  the  Council  of  Trent. 
But  that  the  pride  of  mankind  should  not  flatter  itself  with  the  idea  of  a 
presumptuous  merit,  the  same  Council  teaches,  that  the  whole  worth  and 
value  of  Christian  works  arise  from  a sanctifying  grace,  which  is  freely 
granted  us  in  the  name  of  Jesus  Christ,  and  is  the  result  of  that  constant 
influence  which  this  divine  Head  has  upon  his  members. 

The  Catholics  openly  declare,  that  they  cannot  be  acceptable  to  God, 
but  in  and  through  Jesus  Christ;  nor  do  they  apprehend  how  any  other 
Salvation  sense  can  be  imputed  to  their  belief.  They  place  all  the 


Christ  'only?118  hopes  of  their  salvation  so  perfectly  in  him  alone,  that  they 
daily  direct  the  following  petition  to  God  in  the  sacrifice:  Vouchsafe , O 
God!  to  grant  unto  us  sinners,  thy  servants  who  trust  in  the  multitude 
of  thy  mercies , some  share  and  society  with  thy  blessed  apostles  and 
martyrs , into  the  number  of  whom  we  beseech  thee  to  receive  us,  having 
no  regard  to  our  own  merit ; but  pardoning  w?  through  thy  grace  in  the 
name  of  Jusrs  Christ  our  Lord. 


ROMAN  CATHOLIC  CHURCH. 


Penance  and 
Indulgences. 


The  Catholics,  without  exception,  teach  that  Jesus  Christ  only,  who 
was  both  God  and  man,  was  able,  by  the  infinite  dignity  of  his  person,  to 
„ , , offer  up  a sufficient  satisfaction  to  God  for  our  sins  ; but 

Atonement.  having  made  an  abundant  recompense  for  them,  he  had 

power  to  apply  that  infinite  satisfaction  to  us  in  two  several  ways ; either 
by  an  absolute  remission,  without  the  least  reserve  of  any  penalty ; or  by 
exchanging  a greater  for  a less,  that  is  to  say,  an  eternal  for  a temporal 
punishment.  As  the  first  is  the  most  perfect  and  conformable  to  his  divine 
goodness,  he  makes  use  of  that,  first  of  all,  in  the  sacrament  of  baptism  ; 
and  they  believe  that  he  uses  the  second  in  the  forgiveness  which  he  grants 
to  those  who  after  baptism  relapse  into  sin,  he  being  in  some  measure 
compelled  thereto,  through  the  ingratitude  of  those  who  have  abused  his 
first  favours ; for  which  reason  they  are  to  suffer  some  temporal  punish- 
ment, though  the  eternal  be  taken  off. 

In  order  to  satisfy  the  duties  imposed  upon  them  by  their  religion,  the 
Catholics  are  subject  to  certain  penances,  which  ought  to  be  performed  on 
their  parts  with  repentance  and  humiliation  ; and  it  is  the 
necessity  of  these  works  of  expiation,  which  obliged  the 
primitive  Church  to  inflict  those  punishments  upon  penitents,  that  are 
termed  canonical. 

When  the  church,  therefore,  imposes  those  painful  and  laborious  pen- 
ances upon  sinners,  and  they  undergo  them  with  patience  and  humility, 
it  is  called  satisfaction ; and  when  the  church  shows  any  regard  either  to 
the  ardent  devotion  of  the  penitents,  or  to  other  good  works  which  she 
prescribes,  and  remits  any  part  of  the  punishment  due  to  them,  it  is  termed 
indulgence. 

The  Council  of  Trent  proposes  nothing  more  relating  to  indulgences, 
than  that  the  Church  had  the  power  of  granting  them  from  Jesus  Christ, 
and  that  the  practice  of  them  is  wholesome:  which  custom,  that  Council  adds, 
ought  still  to  be  preserved,  though  with  moderation , lest  ecclesiastical  disci - 
pline  should  be  weakened  by  too  great  a toleration : from  whence  it  is  mani- 
fest that  the  articles  of  indulgences  only  regard  discipline.  Certain  it  is, 
however,  that  indulgences  have  been,  and  still  are,  carried  to  a length 
of  extravagance  and  sin  in  the  Roman  Catholic  community. 

It  is  the  belief  of  the  Catholics,  that  those  who  depart  this  life  in  peace 
and  charity,  and  are,  notwithstanding,  subject  to  those  temporal  punish- 
ments which  divine  justice  has  reserved  for  them,  must 
urDatory.  suffer  them  in  the  other  world  ; and  for  that  reason  the  whole 
Christian  church  in  the  earliest  ages  offered  up  both  prayers,  alms,  and 
sacrifices  for  the  faithful  who  have  died  in  peace,  and  in  the  communion  of 
the  church,  with  a lively  hope  and  expectation  of  their  being  relieved  by 
those  acts  of  devotion.  This  is  what  the  Council  of  Trent  proposes  that 
the  Catholics  should  believe  with  respect  to  souls  confined  in  purgatory, 


290 


ROMAN  CATHOLIC  CHURCH. 


without  determining  either  the  nature  of  their  punishments,  or  several  other 
things  of  the  like  kind  ; in  regard  to  which  that  holy  council  exacts  con- 
siderable precaution,  and  particularly  condemns  those  who  say  any  thing 
that  is  uncertain  and  precarious. 

The  sacraments  of  the  New  Testament  are  not  only  in  the  creed  of  the 
Catholics  sacred  tokens  of  grace,  or  seals  by  which  it  is  confirmed  to  them, 
The  seven  but  *bey  are  a^s0  instruments  of  the  Holy  Ghost,  which 
Sacraments.  apply  and  confer  it  on  them  by  virtue  of  the  words  pro- 
nounced, and  the  outward  action  performed  on  their  behalf,  provided  they 
do  not  prevent  the  effects  of  it  by  their  own  evil  dispositions. 

When  God  annexes  so  high  a prerogative  to  external  signs,  which  in 
their  nature  bear  no  proportion  to  such  excellect  effects,  he  plainly  signifies, 
say  the  Catholics,  that,  independently  of  all  that  the  Catholics  can  do 
inwardly  through  their  good  inclinations,  a special  operation  of  the  Holy 
Ghost,  and  a particular  application  of  the  merits  of  our  blessed  Saviour, 
represented  to  us  by  the  sacraments,  must  still  intervene  to  sanctify  them. 
This  doctrine,  therefore,  cannot  be  rejected  without  offering  an  indignity  to 
the  merit  of  Jesus  Christ;  and  to  the  influence  of  the  divine  power  in 
their  regeneration. 


Baptism. 


They  acknowledge  seven  signs  or  sacraments,  ordained  by  Jesus  Christ 
as  the  ordinary  means  by  which  the  new  man  is  sanctified  and  made  perfect. 
Their  divine  institution,  they  say,  appears  from  the  sacred  Scriptures,  either 
by  the  express  words  of  Jesus  Christ  himself,  or  by  grace,  which  is  ac- 
cordingly annexed  to  them,  and  necessarily  denotes  an  order  from  God. 

As  infants  cannot  supply  the  defects  of  baptism,  by  acts  of  faith,  hope, 
and  charity,  or  by  any  vow  hereafter  to  receive  that  sacrament,  the  Catho- 
lics believe,  that  if  they  do  not  actually  receive  it,  they  are 
in  nowise  partakers  of  the  grace  of  redemption ; and  so 
dying  in  the  guilt  of  Adam,  have  no  share  at  all  in  Jesus  Christ. 

The  Catholics  say  that  imposition  of  hands,  practised  by  the  blessed 
apostles  for  the  confirmation  of  the  faithful  against  persecutions,  having  its 
chief  effect  in  the  internal  descent  of  the  Holy  Ghost,  and 
the  infusion  of  bis  gracious  gifts,  ought  not  to  have  been 
rejected  by  their  adversaries  on  pretence  that  the  Holy  Ghost  does  not  at 
present  descend  visibly  upon  them.  Indeed,  all  Christian  churches, 
from  the  time  of  the  apostles,  have  religiously  preserved  that  practice, 
making  use  likewise  of  the  sacred  ointment  in  baptism,  to  show  the  virtue 
of  that  sacrament  by  a more  express  representation  of  the  unction  of  the 
Holy  Ghost. 

They  believe  that  it  was  the  will  of  Jesus  Christ,  that  those  who  have 
submitted  themselves  to  the  authority  of  the  Church  by  baptism,  and  have 
rwession  and  aftenvards  violated  the  laws  of  the  Gospel,  shall  be  subject 
Absolution.  to  the  decision  of  the  same  Church  in  the  tribunal  of 


Confirmation. 


ROMAN  CATHOLIC  CHURCH. 


221 


penance,  at  which  it  exercises  the  full  power  granted  to  it  of  absolution 
and  remission  of  sins. 

The  terms  of  the  commission  which  is  given  to  the  ministers  of  the 
Church  to  forgive  sins  are  so  general,  that  it  would  be  presumptuous  to 
reduce  it  only  to  public  sins,  and  as,  when  they  pronounce  absolution  in 
the  name  of  Jesus  Christ,  they  only  observe  the  express  terms  of  that 
commission,  so  the  sentence  is  looked  upon  as  passed  by  Jesus  Christ 
himself,  in  whose  name  they  are  appointed  judges.  He  is  the  invisible 
high  priest,  who  absolves  the  penitent  inwardly,  whilst  the  priest  performs 
the  same  office  externally. 

The  Holy  Ghost  having  annexed  to  extreme  unction,  an  express  pro- 
mise of  remission  of  sins,  and  the  relief  of  the  sick,  nothing  more  can  be 

„ TT  required  to  make  this  sacred  ceremony  a real  sacrament. 
tion-  It  is  to  be  observed,  however,  that  the  sick  person,  accord- 

ing to  the  doctrine  of  the  Council  of  Trent,  receives  more  consolation  and 
relief  in  soul  than  in  body;  and  as  spiritual  benefit  is  ever  the  principal 
object  of  the  new  law,  it  is  that  which  the  Catholics  chiefly  expect  from 
this  holy  unction,  in  case  they  are  duly  prepared  for  it ; whereas  corporeal 
relief  in  sickness  is  only  granted  unto  them  with  respect  to  their  eternal 
salvation,  according  to  the  secret  designs  of  Divine  Providence,  and  the 
different  degrees  of  preparation  and  faith,  which  are  to  be  met  with  in  the 
faithful. 

Upon  considering  that  Jesus  Christ  has  given  a new  turn  to  the  holy 
state  of  marriage,  {see  Matthew , xix.  5,)  by  reducing  it  to  the  constant 
and  indissoluble  union  of  two  persons  only;  and  likewise 
reflecting  that  this  inseparable  union  is  a mark  or  token  of 
his  eternal  union  with  his  church,  it  will  be  very  easy  to  comprehend  that 
the  marriage  of  the  faithful  is  attended  by  the  Holy  Ghost  and  the  Grace 
of  God. 

The  imposition  of  hands,  which  the  Catholic  spiritual  ministers  receive 
at  their  ordination,  being  attended,  according  to  their  belief,  with  so 

r . immediate  an  influence  from  the  Holy  Ghost,  {see  1 Timo - 

Hands-  thy  iv.  and  2 Timothy  i.,)  and  with  so  perfect  an  infu- 

sion of  grace,  ought  to  be  reckoned  also  among  the  number  of  sacra- 
ments. 

Catholics  believe  in  the  real  presence  of  the  body  and  blood  of  Jesus 
Christ  in  the  sacrament  of  the  Eucharist , for  they  maintain  that  there  is 
not  any  thing  in  the  words  which  Jesus  Christ  makes  use 
of  in  the  institution  of  this  mystery,  that  induces  them  to 
take  them  figuratively ; and  this  reason  is  sufficient,  in  their  opinion,  to 
determine  them  in  favour  of  the  former. 

The  ceremony  of  the  Eucharist  maybe  considered  as  one  of  the  funda- 
mental pillars  of  the  Catholic  religion,  and  we  shall  therefore  give  the 
15 


Matrimony. 


The  Eucharist. 


222 


ROMAN  CATHOLIC  CHURCH. 


exposition  of  it,  as  laid  down  by  the  Romish  ritual.  “It  is  evident,”  say 
the  Catholics,  “that  these  words  of  our  Saviour,  Take , eat,  this  is  my 
body  which  is  given  for  you , show  us,  that  as  the  ancient  Jews  were  not 
only  united  in  spirit  at  the  sacrifice  of  the  victims  which  were  offered  up 
for  them,  but  were  also  partakers  of  the  flesh  which  was  sacrificed,  and 
which  was  also  a sign  to  them  of  the  share  they  had  in  that  oblation  ; so 
Jesus  Christ  having  offered  up  himself  a sacrifice  for  us,  it  was  his  plea- 
sure that  we  should,  in  reality,  partake  of  the  flesh  of  that  adorable  victim; 
in  order  that  the  actual  communication  of  it  might  be  a lasting  testimony  to 
each  of  us  in  particular,  that  he  had  not  only  assumed  his  body,  but  made 
a sacrifice  of  it  for  us. 

“ Thus  the  eating  of  the  body,  and  drinking  of  the  blood  of  the  Son  of 
God,  is  as  real  at  the  holy  communion,  as  grace,  expiation  of  sins,  and  par- 
ticipation of  the  sacrifice  of  Jesus  Christ,  is  actual  and  effectual  under  the 
new  covenant. 

“As  he  was  willing,  however,  to  try  our  faith  in  this  mystery,  and  free 
us  at  the  same  time  from  the  horror  of  eating  his  flesh,  and  drinking  his 
blood,  under  their  proper  species,  it  was  necessary  for  him  to  give  them  to 
us  disguised  under  a species  of  another  nature  ; and  if  these  considerations 
induced  him  to  let  us  eat  the  flesh  of  our  sacrifice,  in  a manner  different 
from  the  Jews,  yet  he  was  not  for  that  reason  obliged  to  subtract  any  thing 
from  its  reality  and  substance. 

“It  appears,  therefore,  that  for  the  accomplishment  of  the  ancient  types, 
and  in  order  to  put  us  in  the  actual  possession  of  the  sacrifice  that  was 
offered  up  for  our  sins,  it  was  the  intention  of  Jesus  Christ  to  give  us,  in 
reality,  his  body  and  blood,  and  this  does  not  admit  of  any  denial.  We 
can  never  agree  that  these  words  should  be  received  only  in  a figurative 
sense,  because  the  Son  of  God,  who  was  so  careful  to  explain  every  thing 
to  his  apostles  which  he  taught  them  under  parables  and  figures,  said  no- 
thing of  that  kind  to  explain  this  matter ; and  it  is  thence  evident  that  he 
left  these  words  in  their  natural  signification.  It  is  as  easy  for  the  Son  of 
God  to  cause  his  body  to  be  in  the  Eucharist,  by  saying,  This  is  my  body , 
as  to  cure  a woman  of  her  disease  by  saying,  Woman , be  thou  free  from 
thine  infirmity  ; or  to  preserve  a young  man’s  life  by  saying  to  his  father, 
Thy  son  liveth ; or,  in  short,  to  pardon  the  sins  of  him  who  was  sick  of 
the  palsy,  hy  saying  to  him,  Thy  sins  are  forgiven  thee." 

Having  thus  laid  down  the  tenets  of  the  Church  relating  to  these  words 
of  Jesus  Christ,  This  is  my  body , the  following  is  the  opinion  of  the 
Catholics  concerning  those  which  he  added  to  them,  This  do  in  remem- 
brance of  me.  “It  is  evident,”  they  say,  “that  it  was  the  design  of  the 
Son  of  Gcd  to  oblige  us  thereby  to  commemorate  the  death  which  he  suf- 
fered for  our  salvation  ; and  St.  Paul  concludes  from  this  passage,  that  we 
exhibit  the  death  of  the  Lord  in  that  m)Tstery.  Now  we  must  not  persuade 


ROMAN  CATHOLIC  CHURCH. 


ourselves  that  this  commemoration  of  our  Lord’s  death  excludes  the  real 
presence  of  his  body;  on  the  contrary,  if  we  reflect  on  what  we  have  just 
explained,  it  will  evidently  appear,  that  this  remembrance  is  grounded  upon 
the  real  presence;  for  as  the  Jews,  at  the  eating  of  their  peace-offerings, 
remembered  that  they  had  been  sacrificed  for  them  ; so  likewise  when  we 
eat  the  flesh  of  Jesus  Christ,  our  victim,  we  ought  to  remember  that  he 
died  for  us.  It  is  the  same  flesh,  therefore,  eaten  by  the  faithful,  which 
not  only  revives  in  us  the  memory  of  his  being  offered  up  for  us,  but  con- 
firms us  in  the  truth  of  it ; and  from  being  able  to  say  that  this  solemn 
confirmation  which  Jesus  Christ  enjoins  us  to  make,  excludes  the  real  pre- 
sence of  his  flesh,  we  find,  on  the  contrary,  that  this  affectionate  remem- 
brance of  him,  required  of  us  at  the  holy  table,  as  being  offered  up  for  us, 
is  grounded  upon  that  same  flesh  being  really  taken  there  ; since,  in  reality, 
we  cannot  possibly  forget  that  he  gave  his  body  as  a sacrifice  for  us,  when 
we  see  that  he  still  gives  us  daily  the  same  to  eat.” 

On  this  head  the  Catholics  say,  “As  it  was  not  meet  and  just  that  our 
senses  should  perceive  any  thing  in  this  mystery  of  faith,  so  neither  was 

„ , it  convenient  that  any  thing  should  be  changed,  with  regard 

I ransubstantia-  jo  o o 

tion-  to  them,  in  the  bread  and  wine  of  the  Eucharist.  Upon 

which  account,  as  we  perceive  the  same  species,  and  feel  the  same  effects 
as  before,  in  that  sacrament,  we  ought  not  to  be  in  any  way  surprised,  if 
sometimes,  and  in  some  sense,  it  should  go  under  the  same  denomination, 
jifet  our  faith  acknowledges  no  other  substances  on  this  occasion,  than  that 
which  is  meant  by  those  very  words ; that  is  to  say,  the  very  body  and 
blood  of  Christ,  into  which  the  bread  and  wine  are  changed  ; and  this  is 
what  we  call  Transubstantiation. 

“It  is  to  be  observed,  that  there  are  two  actions  in  this  mysterious  sacra- 
ment, really  distinct,  though  relative  to  each  other.  The  one  is  the  conse- 
cration of  the  bread  and  wine,  which  are  thereby  changed  into  the  body 
and  blood  ; and  the  other  is  the  manducation , whereby  we  are  made  par- 
takers of  that  heavenly  food. 

“Thus,  the  Son  of  God  is  set  on  the  sacred  table,  by  virtue  of  those 
words,  clothed  in  the  signs  which  represent  his  death  ; and  this  is  wrought 
by  the  consecration.  This  religious  action,  moreover,  carries  with  it  an 
acknowledgment  of  the  divine  sovereignty,  inasmuch  as  Jesus  Christ 
who  is  actually  present,  renews  and  perpetuates  the  memory  of  his  obedi- 
ence, even  to  his  dying  on  the  cross ; for  which  reason  nothing  can  be 
wanting  to  make  it  a true  sacrifice. 

“When  we  consider  what  Jesus  Christ  performs  in  this  mystery,  and 
that  we  see  him,  through  faith,  actually  present  on  the  holy  table  under 
these  signs  of  death,  we  unite  ourselves  to  him  in  this  condition  ; we  pre- 
sent him  to  God  as  our  only  oblation,  and  our  only  propitiator  through  his 
blood,  protesting  that  we  have  nothing  to  offer  up  to  him,  but  Jesus  Christ 


224 


ROMAN  CATHOLIC  CHURCH. 


and  the  infinite  merit  of  his  death.  We  consecrate  all  our  prayers  through 
that  divine  sacrifice,  and  when  we  offer  up  Jesus  Christ  to  God,  we  are 
at  the  same  time  instructed  to  offer  up  ourselves  as  living  sacrifices  to  the 
Divine  Majesty,  in  and  through  him. 

“The  Church  being  instituted  by  God  to  be  the  guardian  of  the  Scrip 

. , r . tures  and  of  tradition,  from  her  it  is  that  we  receive  the 

Authority  of  the 

Church.  canonical  writings. 

“Being  thus  inseparably  united  to  the  sacred  authority  of  the  Church 
by  means  of  the  Scriptures,  which  we  receive  from  her ; so  from  her  like- 
wise we  do  receive  our  tradition,  and  by  means  thereof  are  taught  the 
true  sense  of  the  Scriptures.  Whence  it  comes  to  pass  that  the  church 
professes  to  teach  nothing  as  coming  from  herself,  nor  to  invent  any  new 
doctrine,  but  only  follows  and  declares  divine  Revelation  by  the  inward 
direction  of  the  Holy  Ghost,  graciously  given  to  her  for  her  guide  and 
instructor. 

“ The  dissension  which  arose,  relating  to  the  ceremonies  of  the  law,  in 
the  Apostles’  time,  demonstrates  that  the  Holy  Ghost  makes  the  Church 
his  interpreter ; and  their  acts  have  taught  all  a*ges  to  come,  by  the  manner 
of  deciding  that  controversy,  the  authority  by  which  all  dissensions  of  that 
kind  are  to  be  concluded.  So  that,  whenever  there  shall  arise  any  dis- 
putes, which  may  create  a division  among  the  faithful,  the  Church  shall 
always  interpose  her  authority;  and  her  bishops  being  assembled,  shall  say 
after  the  Apostles,  It  seemed  good  to  the  Holy  Ghost , and  to  us  ; and 
when  she  hath  once  spoken,  her  children  shall  be  taught  not  to  make  new 
inquiries  into  the  articles  she  hath  resolved,  but  humbly  to  submit  to  her 
decisions.  In  complying  herewith,  we  shall  imitate  St.  Paul  and  Silas, 
who  delivered  that  first  decree  of  the  Apostles  to  the  faithful,  and  who, 
far  from  suffering  them  to  re-examine  what  had  been  determined  upon, 
went  from  town  to  town,  and  charged  them  to  keep  the  institutions  of  the 
Apostles. 

“ This  is  the  manner  in  which  the  children  of  God  submit  to  the  deci- 
sion of  the  Church,  believing  they  hear  the  oracles  of  the  Holy  Ghost 
from  her  mouth ; for  which  reason  in  the  creed,  after  we  have  repeated. 
I believe  in  the  Holy  Ghost,  we  immediately  after  add,  the  holy  Catholic 
Church.  By  which  article  we  oblige  ourselves  to  acknowledge  a perpetua' 
and  infallible  truth  in  the  universal  Church,  since  that  very  Church,  ir 
which  we  believe  at  all  times,  would  cease  so  to  be,  should  she  cease  to  teach 
that  truth  which  God  was  pleased  to  reveal.  Whoever,  therefoie,  suspects 
that  the  Church  makes  an  ill  use  of  her  authority,  to  establish  the  spirit 
of  untruth,  has  no  faith  in  him  by  whom  the  Church  is  governed.” 

According  to  the  Catechism  of  the  Council  of  Trent,  the  Roman  Catho- 
lic Church  is  one,  visible,  holy,  and  catholic,  or  universal,  established  by 
the  hand  of  God,  on  a solid  basis,  who  has  bestowed  on  it  the  power  of 


ROMAN  CATHOLIC  CHURCH. 


225 


_ - opening  the  gates  of  heaven  to  all  true  believers,  and  shut- 

die  Pope.  ting  them  to  all  heretics  and  infidels.  It  likewise  has  the 

power  of  pardoning  and  absolving  sins,  and  excommunicating  all  those 
who  are  disobedient.  This  church  is  both  triumphant  and  militant.  The 
former  portion  is  the  illustrious  society  of  those  blessed  spirits  and  saints , 
who,  having  triumphed  over  the  world , the  flesh,  and  the  devil,  enjoy 
everlasting  happiness  in  peace  and  security.  The  latter  is  the  congrega- 
tion of  all  true  believers  upon  earth,  who  are  constantly  obliged,  during 
their  whole  lives,  to  resist  the  world,  the  flesh,  and  the  devil.  Jesus  Christ 
is  the  immediate  governor  of  that  part  of  the  church  which  is  triumphant 
in  the  heavens  ; but,  as  the  church  militant  required  a visible  head  or  di- 
rector, he  has  substituted  one  in  his  room,  who  is  accounted  by  all  Catholics 
as  the  sole  and  sovereign  depository  of  the  faith,  and  perpetual  director  of 
the  belief  of  all  true  Christians. 

This  visible  head  is  called  the  pope;  but  the  Catholics  are  divided  in 
their  notions  with  regard  to  his  power : some  considering  him  to  be  inferior 
■ ..  to  a general  council.  The  pope  takes  place  of  all  Christian 

him  by  Emperors,  princes,  as  the  vicar  of  Jesus  Christ  here  upon  earth.  The 
emperors,  who  in  former  times  were  the  first  princes  in  the  Christian  world, 
went  to  Rome  to  receive  the  imperial  diadem  from  the  hands  of  his  holi 
ness,  and  there  solemnly  promised  and  bound  themselves  by  the  Trinity, 
by  the  wood  of  the  cross,  and  by  the  relics  of  the  saints,  to  exalt  and  sup- 
port the  church  and  its  head  to  the  utmost  of  their  power.  The  emperors, 
before  their  entrance  into  the  city  of  Rome,  took  the  oath  ; the  form  of 
which  the  ceremonial  cf  the  Roman  church  has  preserved  and  transmitted 
to  us.  At  length,  after  the  church  and  its  head  had  perfectly  secured  their 
own  rights  and  privileges,  the  emperor  was  admitted  ; upon  which  occa- 
sion the  clergy  went  out  to  meet  him  in  their  ceremonial  habits,  and 
tendered  him  the  cross  to  kiss.  His  holiness,  sitting  on  a throne,  received 
him  before  the  first  portico  of  the  church  of  the  Apostles.  There  his 
imperial  majesty  uncovered  himself,  and  knelt  down  as  soon  as  he  saw 
the  pope,  who  styled  himself  the  Vicar  of  Jesus  Christ.  Afterwards  he 
approached  him  gradually,  with  one  knee  always  on  the  ground  ; and, 
lastly,  he  kissed  the  feet  of  his  holiness  in  a very  devout  manner,  as  a 
testimony  of  his  respect  to  the  Saviour  of  the  World.  But  before  his 
imperial  majesty  could  be  crowned,  he  was  obliged  to  take  a new  oath,  in 
which  nothing  was  omitted  that  could  establish  the  pope’s  prerogative,  and 
the  security  of  the  church’s  domains.  After  the  coronation  there  was  a 
solemn  procession,  in  which  his  imperial  majesty  appeared,  for  the  first 
time,  with  his  crown  on  his  head,  his  sceptre  in  one  hand,  and  a globe  in 
the  other;  but  as  he  went  out  of  the  basilica,  he  put  all  his  regalia  into  the 
hands  of  one  of  his  officers,  in  order  to  hold  the  stirrup,  while  the  pope 
mounted  his  horse  ; he  even  took  the  bridle,  and  for  some  time  led  the 


226 


ROMAN  CATHOLIC  CHURCH. 


horse  of  the  servant  of  the  servants  of  Jesus  Christ  ; who,  to  testify  his 
humility,  pretended  he  could  not  admit  of  so  extraordinary  a submission ; 
nor  did  he  consent  till  after  several  compliments  on  both  sides,  to  receive, 
for  the  sake  of  Jesus  Christ,  the  honour  which  his  imperial  majesty  con- 
ferred upon  him. 

We  may  here  observe,  that  after  the  emperor  had  taken  the  oath  to  his 
holiness,  he  was  usually  clothed  in  the  amice  and  surplice.  The  canons 
of  St.  Peter  did  him  the  honour  to  admit  him  as  a brother,  and  to  look  on 
him  as  a subject  of  the  pope,  to  whom  all  preferments  belonging  to  the 
hierarchy  of  the  church  are  subject.  Whenever  it  pleased  his  holiness  to 
be  carried  on  his  servants’  shoulders,  the  emperor  was  to  be  one  of  the 
assistants  ; he  was  to  pour  out  water  to  wash  the  hands  of  his  holiness 
before  he  sat  down  to  table,  and  to  give  him  his  first  plate,  &c. 

The  Holy  Father,  being,  in  the  opinion  of  the  Roman  Catholics,  far 
above  all  kings,  is  accounted  the  vicegerent  of  God,  and  regent  of  the 

, . , universe.  Under  this  denomination  he  divided  the  new 

Vicegerent  of  God  World  between  Spain  and  Portugal;  he  has  a right  to  St. 
Paul’s  sword,  and  with  it  to  give  apostolical  chastisement  to  those  who 
despise  of  disregard  his  decisions  relating  to  the  Christian  faith.  Pie  never 
rises  from  his  pontifical  throne,  nor  uncovers  himself  to  any  person  whom- 
soever ; nor  does  he  ever  condescend  to  honour  any  one  with  a salute,  by 
the  least  inclination  of  his  head.  To  his  imperial  majesty,  however,  ho 
rises  a little  on  his  admittance  to  the  kiss  of  peace,  after  he  has  paid  his 
respects  to  the  pope’s  feet.  His  holiness,  however,  sometimes  salutes  those 
princes  who  have  the  honour  of  an  audience  of  him,  with  a slight  inclina- 
tion of  his  head  ; but  then  he  is  not  in  his  pontifical  robes  ; and  although 
he  may  condescend  to  be  courteous  and  complaisant,  yet  he  is  under  no 
obligation  to  adopt  that  mode  of  conduct.  The  pope’s  nuncio  and  legates 
take  place  of  the  ambassadors  of  all  crowned  heads. 

An  oecumenical  council  is  an  assembly  which  represents  the  whole  body 
of  the  universal  church.  The  name  of  council  is  given,  likewise,  to  pro- 

(Ecumenicai  vincial  and  national  assemblies  of  the  clergy,  who,  at  such 
Council.  time's,  however,  represent  only  a part  of  the  church.  (Ecu- 

menical councils  are  composed  of  ecclesiastical  deputies  from  the  sovereign 
powers  of  Christendom,  who  represent  their  .respective  nations,  and  also 
of  other  prelates,  doctors,  &c.  of  particular  churches,  all  assembled  in  a 
free  place,  where,  without  constraint,  they  may  apply  themselves  to  the 
reformation  not  only  of  manners  and  of  doctrine,  but  also  to  the  regulation 
and  establishment  of  church  discipline,  &c.  Thus  assembled,  they  have 
authority  to  censure  bishops,  cardinals,  and  even  his  holiness  himself,  if 
his  conduct  be  blameworthy  ; they  also  possess  power  to  depose  any  of 
them,  when  the  good  of  religion  requires  it.  In  short,  they  form  an 
assembly,  which  by  its  superiority,  being  able  to  check  the  unjust  pro- 


ROMAN  CATHOLIC  CHIjRCH. 


227 


ceedings  of  popes,  by  subjecting  them  to  the  church  in  points  of  faith,  and 
declaring  them  schismatics  and  heretics  whenever  they  deviate  from  it, 
has  more  than  once  proved  fatal  to  the  see  of  Rome.  The  assemblies  of 
Pisa,  of  Constance,  and  Basle,  are  incontestable  instances  of  the  truth  of 
this  assertion. 

In  regard  to  the  ceremonies  observed  at  the  calling  of  a council,  as  there 
has  not  been  one  since  that  of  Trent,  we  shall  describe  them  as  they  are 
Ceremonies  ob-  found  in  Father  Paul’s  history  of  that  council,  who  assures 
ingofa  councSr11"  us  that  there  was  not  less  debate  nor  less  embarrassment  in 
settling  the  rank  and  precedency  of  the  bishops,  than  if  they  had  been 
convened  to  arrange  affairs  of  the  last  importance  to  the  state,  &c.  The 
fathers  of  the  council  also  insisted  upon  having  the  assembly-room  hung 
with  tapestry,  without  which  they  were  apprehensive  that  the  council 
might  be  deemed  a body  of  tradesmen  and  mechanics.  Pope  Paul  III. 
issued  out  one  bull  for  calling  the  council,  and  a second  for  opening  it; 
both  of  which  were  read  and  registered  the  first  session.  After  a fast  of 
three  days,  the  legates  and  bishops,  dressed  in  their  pontifical  robes, 
accompanied  by  their  divines,  the  clergy  of  Trent,  and  all  the  people, 
went  in  solemn  procession  to  the  cathedral,  where  the  first  legate  sung  the 
mass  of  the  Holy  Ghost.  Then  the  legates,  in  the  pope’s  name,  made  an 
harangue,  in  which,  after  speaking  of  the  occasion  of  that  august  assembly, 
they  exhorted  the  fathers  to  lay  aside  all  passion  and  prejudice,  to  judge 
righteously,  to  have  no  other  view  but  the  glory  of  God  and  the  good  of 
the  church.  After  this  exhortation  they  all  knelt  down,  prayed  awhile  to 
themselves,  and  then  the  president  recited  the  prayer  which  begins  with 
Jldsumus  Domine,  Sancte  Spiritus.  By  this  comprehensive  and  devout 
prayer,  immediate  aid  is  asked  of  the  Holy  Ghost,  that  he  would  please 
to  guide  and  direct  the  council,  to  inspire  the  fathers  with  just  judgments, 
to  banish  the  spirit  of  disorder  and  discord  far  from  them,  and  not  to  suffer 
them  through  ignorance  to  fall  into  error,  or  to  be  biassed  by  bribes,  or  to 
be  surprised  by  outward  appearances.  The  litanies  were  now  sung;  the 
deacon  then  read  the  gospel,  Si  peccaverit  frater  tuns  ; and  after  this  the 
Veni  Creator  was  likewise  sung,  and  then  the  fathers  seated  themselves 
according  to  their  respective  ranks.  The  president  having  read  the  decree 
with  an  audible  voice  and  asked  them  if  it  was  their  pleasure  to  order  and 
direct  that  the  General  and  Holy  Council  of  Trent  should  be  opened  to  the 
glory  of  God,  &c.,  each  of  the  fathers,  in  his  turn,  answered  Placet ; the 
legates  first,  then  the  bishops,  and  the  rest  of  the  fathers  ; of  the  whole  of 
which  the  notaries  drew  up  a public  act.  Lastly,  the  Te  Deum  was  sung, 
and  the  legates  returned  home  after  the  first  session,  the  cross  being  carried 
before  them,  and  attended  by  the  fathers,  who  had  laid  aside  their  pontifical 
habits.  The  ceremonies  were  almost  the  same  at  all  the  other  sessions. 
In  case  the  pope  appears  in  person  at  the  council,  he  and  the  fathers  of 


228 


ROMAN  CATHOLIC  CHURCH. 


the  council,  with  the  clergy  of  the  city,  go  in  procession  to  the  hall  of  the 
assembly  in  their  pontifical  robes.  The  pope,  at  the  opening  of  the  first 
session,  sings  the  mass  of  the  Holy  Ghost ; after  which,  the  cardinals,  and 
the  fathers  of  the  council,  clothed  in  their  robes  of  ceremony,  salute  his 
holiness  in  their  turns.  High  mass  is  seldom  sung  at  the  other  sessions. 
His  holiness  for  the  most  part  hears  a private  mass,  and  afterwards  goes 
to  the  council  in  his  scarlet  cope,  and  with  the  mitre  on  his  head ; where, 
before  the  altar,  he  makes  an  harangue  to  the  assembly,  and  then  goes  to 
his  throne  ; the  cardinals  after  that  put  on  his  sandals,  and  quarn  di'lecta , a 
verse  of  one  of  the  psalms  is  recited. 

The  pope’s  throne  must  be  erected  at  the  upper  end  of  the  assembly- 
room,  and  due  care  must  be  taken  that  there  be  two  seats  on  the  right  and 
left  side  of  the  throne  for  the  deacon’s  assistants.  If  the  emperor  appears 
in  person  at  the  council,  he  is  to  be  seated  next  the  pope,  and  at  his  right 
hand,  but  to  be  so  situated  as  to  acknowledge  the  superiority  of  his  holi- 
ness ; for  the  emperor’s  seat  reaches  no  higher  than  the  pope’s  footstool, 
and  even  this  honour  is  reserved  only  for  his  imperial  majesty,  for  there  is 
but  very  little  difference  between  the  seats  of  kings  and  those  of  cardinals. 
In  this  hall  or  assembly-room,  there  must  be  an  altar  for  mass,  with  a cross 
upon  it,  also  the  Eucharist,  and  the  relics  of  the  saints. 

The  Roman  ceremonial  exhibits  the  order  and  rank  of  those  who  have  a 
deliberative  vote  in  council: — 1.  The  pope,  as  head  of  the  Christian 
Church.  2.  The  college  of  cardinals.  3.  The  patriarchs.  4.  The  pri- 
Order  and  rank  mates.  5.  The  archbishops.  6.  The  bishops.  7.  The 

CounciLberS  °f  3 abbots.  8.  The  generals  of  religious  orders.  These, 

properly  speaking,  compose  the  council : the  doctors,  divines,  &c.,  making 
their  appearance  only  to  assist  or  direct  the  fathers  by  their  learning  and 
their  advice. 

Four  cardinals  of  several  orders,  who  are  the  dean,  or  first  cardinal- 
bishop,  the  first  cardinal-priest,  the  first  cardinal-deacon,  and  the  cardinal 
Ceremonies  ob-  camerlengo , or  chamberlain,  conjointly  share  the  adminis- 

tion  of  a Pope.  tration  of  affairs  during  the  vacancy  of  the  Holy  See  and 

the  holding  of  the  conclave.  The  three  former  are  intrusted  with  the 
administration  of  justice,  and  all  affairs  relating  to  civil  government.  The 
latter  breaks  the  seal  of  the  church,  called  the  fisherman’s  ring,  in  the 
presence  of  three  cardinals;  and  the  vice-chancellor  breaks  open  the  seal 
of  the  chancery,  in  the  presence  of  the  chief  officers  who  belong  to  that 
court.  The  impression  of  the  fisherman’s  ring  is  St.  Peter  holding  a line 
with  a bait  to  it  in  the  water,  and  is  made  use  of  for  those  briefs  which  are 
sealed  with  red  wax.  The  seal  for  bulls  has  the  figure  of  St.  Peter  and 
St.  Paul,  with  a cross  on  one  side,  and  a bust  with  the  name  of  the  reign- 
ing pope  on  the  other:  when  a pope  dies,  the  bust  and  name  are  defaced, 
without  damaging  the  rest  of  the  seal ; this  last  is  only  used  for  bulls 


HOMAN  CATHOLIC  CHURCH. 


2Q9 


sealed  with  lead.  The  camerlengo  now  orders  money  to  be  oined  in  his 
own  name,  with  the  device  of  the  vacant  see,  which  is  that  of  two  keys  in 
the  form  of  a cross,  under  the  flag  of  the  church ; with  this  motto,  Sede 
vacante. 

Policy  exerts  all  her  arts,  and  sets  every  spring  in  motion,  at  the  elec- 
tion of  a pope  ; nor  do  the  electors  always  wait  for  the  death  of  the  pre- 
sent chief  or  head  of  the  church,  to  begin  those  cabals  and  intrigues  which 
are  proper  for  advancing  him  whom  they  esteem  a fit  person  to  succeed  to 
the  pontifical  throne;  and  although  the  college  invariably  and  unanimously 
invoke  the  aid  and  assistance  of  the  Holy  Ghost,  to  direct  them  in  the 
choice  of  a Vicar  of  Jesus  Christ,  yet  their  eminences  use  all  the  precau- 
tions imaginable  to  prevent  him  from  being  in  any  way  concerned  in  the 
election.  The  cardinals  are  obliged  to  enter  the  conclave  ten  days  after 
the  death  of  the  pope ; but  before  that  time  they  hear  the  Mass  of  the 
Holy  Ghost  in  the  Gregorian  Chapel,  and  some  bishop  makes  a Latin 
harangue,  exhorting  them  to  make  choice  of  a person  who  is  worthy  to  fill 
the  chair  of  the  prince  of  the  apostles.  After  this,  their  eminences  march 
in  procession  to  the  conclave,  two  by  two,  according  to  their  rank,  attended 
by  the  Swiss  Guards  and  a vast  crowd  of  people,  the  chorus  all  the  while 
singing  the  “ Veni  Creator .”  Being  arrived  at  the  conclave,  they  take 
possession  of  their  cells  by  lot,  after  which  they  all  go  to  the  Paulin 
Chapel,  where  the  bulls  for  the  election  of  the  pope  are  read,  and  the  dean 
of  the  sacred  college  exhorts  the  assembly  to  act  in  conformity  to  them. 
When  this  is  over,  the  cardinals  are  allowed  to  go  home  to  dine,  but  must 
return  to  the  conclave  before  three  at  night ; at  which  time  the  master  of 
the  ceremonies  acquaints  them  that  they  ought  not  to  shut  themselves  up, 
unless  they  are  determined  to  continue  there  as  long  as  the  conclave  shall 
last,  consistently  with  the  order  and  direction  of  the  bulls,  in  which  it  is 
regulated  that  those  who  go  out  shall  not  be  permitted  to  return.  The 
governor  and  marshal  of  the  conclave  now  post  their  soldiers  in  such  order 
and  in  such  places  as  they  judge  most  requisite  for  the  safety  of  the  elec- 
tion. The  ambassadors  of  princes,  and  all  those  who  have  any  interest  in 
the  election  of  a future  pope,  are  allowed  to  continue  in  the  conclave  for 
the  first  twenty-four  hours.  When  the  clock  strikes  three,  the  master  of 
the  ceremonies  rings  the  bell,  after  which  all,  except  the  electors,  retire : 
the  doors  are  then  shut,  the  conclave  is  walled  up,  and  guards  are  posted 
at  all  the  avenues.  The  cardinal-dean,  and  cardinal-camerlengo,  now  visit 
the  conclave,  to  see  if  it  be  well  shut,  and  an  act  thereof  is  drawn  up  by 
an  apostolical  notary. 

None  but  the  cardinals,  and  two  conclavists  for  each,  (one  an  ecclesiastic, 
and  the  other  a soldier,)  remain  in  the  conclave.  Those  cardinals  who  are 
princes,  or  who  are  old,  or  infirm,  are  sometimes  allowed  three.  The  ether 
persons  appointed  for  the  service  of  the  conclave  are  the  sacristan,  the  under- 


230 


ROMAN  CATHOLIC  CHURCH. 


sacristan,  a secretary,  an  under  secretary,  a confessor,  who  is  always  a 
Jesuit,  two  physicians,  a surgeon,  two  barbers,  an  apothecary,  and  their 
apprentices,  five  masters  of  the  ceremonies,  a bricklayer,  a carpenter,  and 
sixteen  porters  or  valets,  for  hard  labour. 

Though  the  office  of  a conclavist  be  incommodious  and  uneasy,  yet  on 
account  of  its  privileges  it  is  very  much  sought  after ; for  a conclavist  is 
sometime?  the  secret  agent  of  the  ministers  of  crowned  heads.  Every 
officer,  however,  of  the  conclave  takes  an  oath  not  to  reveal  any  of  its 
secrets.  He  must  be  shut  up  in  a little  corner  of  his  master’s  cell,  and  do 
every  menial  office  for  him.  He  must  fetch  his  victuals  and  drink,  which 
the  cardinal’s  officers  give  him  from  without,  twice  every  day,  through  an 
inlet  that  communicates  with  his  cell;  he  waits  on  his  master  at  table; 
keeps  every  thing  very  clean  ; and  when  he  has  done,  serves  himself.  • 

According  to  the  order  of  Innocent  III.,  there  are  three  several  methods 
of  electing  a pope,  viz.  by  scrutiny,  compromise,  and  inspiration.  The 
Different  modes  e^ec^on  by  scrutiny,  which  is  the  only  way  that  has  been 
of  electing  a pope.  used  for  a ]ong  while,  contains  all  the  formality  that  appears 
most  essential  for  making  the  election  canonical.  Still  it  is  no  more  than 
a mere  ceremony,  as  the  several  factions  of  the  cardinals  have  united  be- 
forehand in  the  choice  of  the  person.  This  harmony  is  brought  about  by 
the  most  refined  and  delicate  strokes  of  policy,  and  for  the  most  part  comes 
on  after  their  eminences  have  found  out,  by  several  scrutinies,  the  disposi- 
tion of  the  sacred  college.  Then,  if  the  votes  for  any  of  the  candidates 
come  near  the  number  required,  it  is  a very  common  practice  for  the  other 
factions  to  fall  off  and  coalesce  with  the  others,  and  thereby  contribute  tG 
the  pope’s  election,  fearing  to  draw  on  them  his  hatred  by  a fruitless  and 
unseasonable  opposition. 

The  scrutiny  consists  in  collecting  and  examining  votes,  given  in  by 
printed  billets,  which  the  cardinals  put  into  a chalice  that  stands  on  the 
altar  of  the  chapel,  at  which  they  have  met  to  choose  the 
pope.  These  billets  are  prepared  by  the  masters  of  the 
ceremonies,  who  put  them  into  two  golden  basins,  placed  at  each  end  of  a 


Election  by 
scrutiny. 


long  table,  which  stands  on  the  side  of  the 


high  altar. 


Each  of  these 


billets  is  a span  or  palm  long,  and  half  a span  broad,  and  are  divided  into 
eight  equal  parts,  by  parallel  lines  taking  up  the  whole  length  of  each 
billet,  as  w*ell  on  the  inside  as  the  out ; that  is,  the  reverse  of  the  billet 
when  rolled  up.  On  the  first  space,  rolled  inward,  these  two  words,  “ Ego 
Cardinalis ,”  stand  at  a small  distance  from  each  other  to  make  room  for 
the  proper  name.  The  second  is  a blank,  in  which  the  cardinal  writes  his 
surname  and  titles.  The  third  has  two  O’s  at  each  end,  for  the  cardinal's 
seal,  which  is  generally  made  on  purpose  ; for  he  never  uses  his  coat  of 
arms  on  this  occasion.  The  fourth  is  filled  up  with  “ £ligo,”  &c.  The 
fifth  is  for  the  surname  and  titles  of  the  cardinal  proposed  to  be  pope.  The 


j. 


] 


ROMAN  CATHOLIC  CHURCH.  231 

sixth  is  as  the  third.  The  seventh  continues  a blank,  and  the  eighth  is 
filled  up  with  a motto,  which  the  cardinal,  whose  name  the  billet  bears, 
makes  choice  of  out  of  the  sacred  Scriptures.  The  reverse  of  each  billet  is 
divided  likewise  into  eight  equal  parts,  and  almost  all  of  them  are  filled  up 
with  flourishes,  that  the  writing  on  the  other  side  may  not  appear  through. 
Before  the  scrutiny  begins,  little  bills,  having  the  names  of  all  the  cardi- 
nals on  them,  are  put  into  a bag,  with  an  intent  to  draw,  thence,  three  scru- 
tineers, three  overseers  of  the  sick,  and  three  revisors. 

The  cardinals  use  all  the  art  imaginable  to  disguise  their  hands.  They 
write  what  we  have  just  mentioned  on  the  scrutiny  billets ; or,  if  they 
have  not  skill  enough  to  conceal  their  hands,  they  make  use  of  an  unknown 
hand,  that  it  may  not  be  known  for  whom  they  vote.  These  billets  are 
wrapped  up  with  all  possible  dexterity  and  address,  that  it  may  be  a secret 
to  whom  they  belong;  after  which  they  close  them  in  their  hands  and 
take  their  places;  and  then  the  scrutiny  begins  in  the  following  manner: 
— Each  cardinal  takes  the  billet,  thus  written  and  folded  up,  between  the 
thumb  and  the  forefinger  of  his  right  hand,  and  holding  it  up  to  the  view 
of  the  other  members  of  the  sacred  college,  carries  it  to  the  high  altar, 
kneeling  down  upon  the  first  step,  where  he  repeats  an  ejaculatory  prayer. 
He  then  goes  up  to  the  altar,  and  takes  the  oath  aloud  ; after  which  he 
puts  his  billet  upon  the  paten  which  covers  the  chalice,  and  from  thence 
slides  it  into  the  chalice ; he  then  returns  to  his  place.  This  office  is 
performed  by  the  overseers  of  the  sick  for  those  cardinals  who  are  indis- 
posed. They  present  the  scrutiny  billets  to  such  cardinals,  together  with 
a box  in  the  form  of  an  urn,  with  a very  small  hole  in  it,  at  which  the 
sick  man  puts  in  his  billet.  The  billet  cannot  be  got  out  again  but  by 
opening  the  box,  which  is  carried  to  the  chapel,  opened  before  all  the  car- 
dinals present,  and  then  the  billet  is  put  into  the  chalice  in  the  manner  al- 
ready described. 

Before  the  scrutiny  begins,  the  sacristan,  who  is  always  an  Augustine 
friar,  says  the  mass  of  the  Holy  Ghost.  The  scrutineers  then  stand  near 
the  great  altar,  to  mix  and  open  the  billets  in  the  chalice,  and  to  see  that 
the  scrutiny  proceeds  in  due  form.  The  last  scrutineer  takes  these  billets 
one  after  another,  and  first  showing  them  to  the  cardinals,  puts  them  into 
another  chalice.  If  there  be  a greater  or  less  number  of  billets  than  there 
are  cardinals,  the  scrutineer  burns  all  he  finds  in  the  two  chalices,  and 
each  cardinal  makes  a new  one,  till  the  scrutiny  comes  right.  When  the 
billets  are  equal  to  the  number  of  cardinals,  the  scrutiny  is  published  in 
the  following  manner : — The  heads  of  the  three  orders  of  cardinals  go  up 
to  the  high  altar,  take  the  chalice  in  which  the  billets  are  put,  carry  it  to 
the  table  beforementioned,  and  then  retire,  and  the  three  scrutineers 
come  and  seat  themselves  at  the  table,  with  their  faces  towards  the  cardi- 
nals. The  first  scrutineer  turns  the  chalice  upside  down  upon  the  table. 


L. 


232 


ROMAN  CATHOLIC  CHURCH. 


opens  each  billet  in  the  place  where  the  vote  is  written,  and  looks  upon 
the  name  of  the  cardinal  who  is  therein  voted  for;  and  still,  as  he  opens 
them,  he  puts  them  into  the  hands  of  the  second  scrutineer,  who  looks 
likewise  on  the  name,  and  gives  it  to  the  third,  who  reads  the  name  aloud. 
Meanwhile,  the  cardinals  mark  each  name  upon  a sheet  of  paper,  on  which 
all  their  names  are  printed.  Those  who  are  named  set  down  also  the  votes 
given  them,  to  see  if  they  have  a sufficient  number  to  be  elected.  This 
number  must  be  at  least  two-thirds. 

The  last  scrutineer  files  all  these  billets,  that  none  of  them  may  be  lost 
and  the  file  is  kept  in  view  till  he  has  put  it  into  a chalice  set  apart  for 
that  purpose.  When  the  scrutiny  is  over,  the  billets  are  again  told  over, 
and  three  revisors  examine  them.  They  are  burned  when  the  election 
has  been  approved  as  canonical.  If  the  votes  do  not  rise  to  a sufficient 
number,  billets  are  taken  in  order  to  choose  the  pope  by  way  of  accessus ; 
and  there  is  scarcely  ever  a scrutiny  without  this  accessus.  The  accessus 
is  intended  to  correct  the  scrutiny.  In  this,  they  give  their  votes  by  other 
billets,  on  which  is  written  “ Accedo  Domino ,”  &c.,  when  they  join  their 
vote  to  another’s;  or,  “ Accedo  Nemini ,”  when  they  adhere  to  their  first 
vote.  The  accessus  is  performed  in  the  same  manner  as  the  scrutiny, 
only  they  do  not  take  the  oath  again.  The  scrutineers  examine  the  bil- 
lets of  the  accessus,  as  they  did  those  of  the  scrutiny,  and  the  cardinals, 
after  the  same  manner,  set  down  the  votes  which  are  gained  thereby  to 
any  of  the  candidates. 

After  the  revisors  have  very  accurately  examined  the  votes  of  the  acces- 
sus, and  find  the  election  to  be  perfectly  canonical,  they  send  for  three 
apostolical  notaries  into  the  chapel  where  the  election  was  made,  who, 
upon  inspecting  the  billets  and  other  pieces  which  the  scrutineers  and 
revisors  lay  before  them,  draw  up  a memorandum  of  the  election.  All 
the  cardinals  who  have  assisted  at  the  conclave,  sign  and  seal  this  record  ; 
after  which,  the  scrutineers  burn  all  the  billets,  both  of  the  scrutiny  and 
the  accessus,  in  the  presence  of  all  the  cardinals. 

The  pope  is  elected  by  compromise , when  the  cardinals,  disagreeing  in 
their  choice,  engage  by  mutual  compromise  to  refer  the  election  to  some 
Election  by  com  Particular  cardinals  of  probity,  and  to  acknowledge  him 
promise,  &c.  whom  they  shall  nominate  as  duly  elected,  by  virtue  of  the 
power  given  to  them  for  that  purpose.  The  election  by  way  of  inspira • 
tion  is  in  some  measure  riotous  and  tumultuary.  A select  number  of  car- 
dinals of  different  factions,  who  have  determined  to  put  every  thing  to  the 
last  push,  begin  to  cry  out,  “such  a one  is  pope,”  as  it  were  by  inspira- 
tion. Adoration  is  the  same  as  inspiration,  which  is,  when  two-thirds  of 
the  conclave,  being  agreed  in  the  person,  go  in  a body  and  adore  and 
acknowledge  the  pope  they  approve  of,  as  head  of  the  church.  The 
elections  by  way  of  compromise , inspiration , and  adoration , but  sel- 


ROMAN  CATHOLIC  CHURCH. 


233 


dom  happen.  The  scrutiny  and  accessus  are  the  methods  generally  ob 
served. 

As  soon  as  the  pope  is  elected,  it  is  customary  for  his  domestics  and  the 
populace  to  plunder  his  cell  in  the  conclave,  and  the  palace  in  which  he 
resided. 

As  soon  as  the  pope  is  elected,  the  cardinals  who  are  the  heads  of  their 
respective  orders,  ask  the  consent  of  his  holiness,  and  the  name  which  he 

. , is  determined  to  assume,  in  this  alteration  of  his  state. 

Adoration  paid 

to  the  pope  elect.  This  alteration  of  his  name  is  perhaps  the  most  singular 
act  which  takes  place  in  the  election  of  the  supreme  pontiff.  Sergius  the 
Fourth,  who  was  before  called  “ Os  Porci ,”  that  is  Swine’s  face , was  the 
first  pope  who  thought  proper  to  change  his  name  on  his  exaltation  to  the 
pontificate;  and  this  custom  has  been  invariably  followed  by  his  successors. 
The  elected  pontiff’s  new  appellation  being  made  known,  the  fisherman’s 
ring  is  immediately  given  him.  After  which,  the  masters  of  the  ceremonies 
draw  up  a formal  instrument  of  his  declaration,  and  deliver  in  a duplicate 
of  it  to  the  college.  The  two  first  cardinal-deacons  then  conduct  the 
new  pope  behind  the  altar,  where,  with  the  assistance  of  the  masters  of 
the  ceremonies  and  the  sacristan,  (who  is  always  an  Augustine  monk,) 
they  take  off  his  cardinal’s  habit  to  put  on  the  pontifical,  which  is  a white 
taffeta  cassoc ; a linen  rochet;  a camail,  and  a cap,  both  of  red  satin; 
with  shoes  made  of  red  cloth  embroidered  with  gold,  and  a golden  cross 
on  the  upper  part.  Thus  pompously  dressed,  the  pope  is  carried  on  his 
chair  before  the  altar  of  the  chapel  appointed  for  the  election,  and  there 
the  cardinal-dean,  first,  and  after  him,  the  remainder  of  the  cardinals, 
adore  his  holiness  upon  their  knees,  kissing  his  foot,  and  his  right  hand  ; 
after  which  the  holy  father  takes  them  up,  and  gives  them  the  salute  of 
peace  on  the  right  cheek.  After  this,  the  first  cardinal-deacon,  preceded 
by  the  master  of  the  ceremonies,  wTho  carries  the  cross,  and  by  a choir 
of  musicians  who  sing  the  anthem,  Ecce  sacerdos  magnus,  $*c. — Behold 
the  high-priest  so  acceptable  to  God , and  so  just — goes  to  the  great  lodge 
of  St.  Peter,  where  the  master  mason  takes  care  to  have  the  door  opened, 
that  the  cardinal  may  pass  into  the  balcony,  to  acquaint  the  people  of  the 
pope’s  election,  crying  with  an  audible  voice,  JLnnuntio  vobis  gaudinm 
magnum , habemus  papam , fyc. — I bring  you  glad  tidings , we  have  a 
pope,  SfC.  Then  one  of  the  large  culverins  of  St.  Peter’s  is  discharged, 
to  give  the  governor  of  the  castle  of  St.  Angelo  notice  to  discharge  all 
his  artillery  : all  the  bells  of  the  city  begin  to  ring  at  the  same  time,  and 
the  air  resounds  with  the  cheerful  sounds  of  drums,  trumpets,  and  kettle- 
drums. 

During  the  roar  of  the  artillery,  the  sound  of  the  bells,  and  the  melody 
both  of  vocal  and  instrumental  music,  the  Romans  incessantly  break  out 
into  solemn  vows  and  loud  acclamations  for  the  new  pope.  The  same  day. 


234 


ROMAN  CATHOLIC  CHURCH. 


about  two  hours  before  night,  the  pope,  having  his  cope  and  his  mitre  on, 
is  carried  and  set  upon  the  altar  of  Sixtus’s  chapel,  where  the  cardinals, 
in  their  purple  copes,  come,  and  a second  time  adore  the  new  pontiff,  who 
is  seated  upon  the  relics  of  the  altar  stone.  This  adoration  is  celebrated 
in  the  same  manner  as  the  former,  the  musicians  all  the  time  singing 
anthems  suitable  to  the  solemn  occasion. 

In  the  mean  time,  the  enclosures  of  the  conclave  are  broken,  or  taken 
down,  and  the  cardinals,  preceded  by  music,  descend  into  the  middle  of 
St.  Peter’s  church.  The  pope  follows  them,  carried  in  his  pontifical  chair 
under  a red  canopy  embellished  with  gold  fringe.  His  bearers  now  seat 
him  on  the  great  altar  of  St.  Peter,  where  the  cardinals  pay  their  adora- 
tion to  him  a third  time,  and  the  foreign  ambassadors  after  them,  before  a 
prodigious  number  of  spectators,  with  whom  this  spacious  church  is  gene- 
rally crowded  to  the  utmost  extent  of  the  very  porch.  Te  Deum  is  then 
sung,  and  the  cardinal-dean,  who  is  on  the  epistle-side,  reads  the  verses 
and  prayers  appointed  for  that  purpose  in  the  Roman  ceremonial.  After 
this,  his  holiness  is  set  down  on  the  highest  step  of  the  altar.  A cardinal- 
dean  takes  off  his  mitre,  and  then  he  solemnly  blesses  the  people.  His 
pontificalia  are  then  taken  off,  and  twelve  chairmen,  in  long  scarlet  cloaks 
hanging  down  to  the  ground,  place  him  in  his  chair,  and  convey  him  on 
their  shoulders  into  his  apartment. 

Stephen  II.  is  said  to  be  the  first  pope  who  was  carried  on  men’s 
shoulders  after  his  election  : but,  as  we  know  that  the  illustrious  men  of 
Rome  were  carried  on  litters  by  their  slaves,  we  may  conclude  that  this 
custom  is  merely  a remnant  of  the  habits  of  the  ancient  Romans. 

In  regard  to  the  kis&ing  of  the  feet  of  his  holiness,  it  is  doubtless  a very 
ancient  custom.  Baronius  gives  an  instance  of  it  in  the  year  204;  and  it 
appears  that  after  that  time,  the  Emperor  Justin  I.,  Pepin,  king  of  France, 
Frederic  Barbarossa,  and  others,  all  kissed  the  pope’s  feet.  The  time, 
however,  when  this  custom  became  constantly  practised  is  not  exactly 
known  ; although  we  may  justly  suspect,  that  it  was  only  the  same  mark 
of  respect  which  was  formerly  paid  to  the  ancient  Roman  emperors,  who 
were,  at  the  same  time,  the  supreme  pontiffs  of  the  religion  of  the  Romans, 
and  the  sovereigns  of  the  state.  Though  this  ceremony  be  considered,  in 
the  opinion  of  the  vulgar,  as  an  instance  of  the  veneration  and  esteem 
which  Christians  entertain  for  the  pope,  it  will  appear,  upon  the  whole, 
that  it  is  to  Jesus  Christ  alone.  For  we  are  to  observe,  that  the  pope’s 
slipper  has  a cross  upon  it,  which  is  the  emblem  of  Christ  crucified. 
The  successors  of  St.  Peter  have  invariably  ordered  that  their  sandals 
should  have  this  cross  on  the  upper-leathers : so  that  it  is  not  the  feet  of 
his  holiness,  but  the  cross  of  Jesus  Christ  cruciried,  that  is  kissed.  Faithful 
Catholics  affirm  that  the  pontiff’s  feet  ought  to  be  kissed  after  the  same  man- 
ner, and  with  the  same  respect,  as  the  cross  and  other  holy  images  are  kissed 


ROMAN  CATHOLIC  CHURCH. 


285 


The  pope  being  the  head  of  the  Catholic  or  universal  Church,  wears  the 
keys  as  a sign  of  the  power  with  which  he  is  invested,  to  open  the  gates 
, of  heaven  to  all  true  believers ; and  the  triple  crown,  to 

The  pope’s  co-  1 

ronation.  instruct  and  inform  the  Christian  world,  that  he  is  both  high- 

priest,  emperor,  and  king. 

The  preparations  for  his  coronation  are  in  no  degree  inferior  to  those  of 
the  most  august  princes  of  the  universe.  If  he  be  a deacon  only,  the 
cardinal-dean,  after  his  election,  constitutes  him  both  priest  and  bishop  in 
Sextus’s  chapel,  to  which,  on  the  day  of  his  coronation,  he  repairs  in  his 
cardinal’s  habit ; that  is,  the  white  cassoc,  the  rochet,  the  short  mantle,  or 
cope  of  red  satin,  and  the  red  capuch,  supported  by  two  prelates,  who  are 
the  gentlemen  of  his  bed-chamber  and  his  cup-bearer,  who  are  dressed  in 
a red  cope,  with  a capuch  lined  with  red  taffeta.  The  pages  of  the  privy 
chamber,  and  the  pages  of  honour,  also  the  chaplains  to  the  pope,  who 
walk  with  his  holiness,  are  preceded  by  those  who  are  called  the  pages 
extra  muros , (that  is,  without  the  walls,)  and  the  squires  of  the  deceased 
pope.  The  ambassadors,  the  general  of  the  church,  the  princes  of  the 
throne,  the  governor  of  Rome,  the  captains  of  the  light  horse,  of  the  Swiss, 
and  the  ancepesados,  all  make  their  appearance,  and  assist  at  this  cere- 
mony, as  well  as  the  cardinals,  who  are  clothed  in  red,  that  is,  in  their 
cassocs,  rochets,  their  copes  of  red  satin,  which  the  Romans  call  mozette , 
and  their  red  calottes  on  their  heads.  The  procession  having  arrived  at 
Sextus’s  chapel,  the  cardinals,  at  the  entrance,  put  on  their  red  copes. 
Two  cardinal-deacons  now  give  the  pope  his  pontificalia ; the  ceremony 
of  which  is  as  follows : — the  first  master  of  the  ceremonies  girds  on  the 
falda  of  taffeta  under  the  rochet,  and  puts  upon  his  head  the  red  satin 
berretla.  His  holiness  then  goes  into  the  chapel ; where  the  cardinals 
rise  up,  and  at  his  first  appearance  make*  him  a most  profound  bow,  the 
holy  father  receiving  the  submission  of  his  spiritual  children  like  an  in- 
dulgent parent.  The  gentlemen  who  attend  on  their  eminences,  are  at 
this  time  on  their  knees,  and  his  holiness  stands  with  his  back  against  the 
altar. 

Afterwards,  one  of  the  two  cardinal-deacons  takes  off  his  berretta,  and 
his  companion  puts  on  another  of  white  taffeta  : they  likewise  take  off  his 
red  mozette , and  dress  him  in  the  amict,  the  albe,  the  girdle,  the  stole,  and 
the  red  chasuble,  embroidered  all  over  with  gold.  The  first  cardinal- 
deacon  now  puts  the  mitre  upon  his  head,  while  the  master  of  the  ceremo- 
nies sings  the  extra  with  an  audible  voice.  After  this,  one  of  the  apostolic 
sub-deacons  takes  up  the  cross  that  is  carried  before  the  pope ; and  the 
cardinals  pull  off  their  berrettas  in  honour  of  the  sacred  wood. 

The  cross  is  carried  in  the  following  order:  the  pope’s  gentlemen  go 
before  it,  two  by  two,  followed  by  the  courtiers  of  the  new  successor  of 
St.  Peter,  dressed  in  their  ceremonial  habits.  The  pages  ext  'a  mines 


236 


ROMAN  CATHOLIC  CHURCH. 


march  next,  and  after  them  the  consistorial  advocates,  the  gentlemen  of  the 
privy  chamber,  the  referendary  prelates,  the  bishops,  archbishops,  and 
patriarchs,  and  then  the  pope’s  chaplains,  who  carry  the  triple  crown  and 
the  mitre.  The  cross  comes  after  these  chaplains,  and  is  followed  by  the 
cardinal-deacons,  two  and  two  abreast,  and  they  are  followed  by  the  cardi- 
nals, priests,  and  bishops,  in  the  same  order.  Their  eminences  are  followed 
by  the  Roman  conservators,  the  caporions,  &c.  The  holy  father  is  carried 
to  church  on  a chair  in  the  midst  of  this  solemn  procession,  surrounded  by 
his  guards,  and  an  infinite  number  of  people.  The  knights  of  St.  Peter 
and  St.  Paul  support  the  canopy  under  which  his  holiness  is  carried  ; and 
in  this  order,  the  procession  proceeds  to  St.  Peter’s  church. 

Under  the  portico  of  St.  Peter,  near  the  holy  gate,  a throne  is  erected 
for  the  pope,  where  he  sits  under  a canopy;  around  which  benches  are 
railed  in  for  the  cardinals.  The  canons,  and  all  those  who  enjoy  any  bene- 
fice in  St.  Peter’s,  with  their  cardinal  high-priest  at  the  head  of  them,  now 
come  and  kiss  the  feet  of  the  holy  father.  After  which,  he  is  carried  to 
the  foot  of  the  high  altar,  attended  by  a number  of  people  making  loud 
acclamations : he  then  kneels  down  and  prays  bareheaded  before  the  holy 
sacrament;  and  is  immediately  carried  from  thence  to  the  Gregorian 
chapel.  There  he  seats  himself  on  a throne,  surrounded  by  the  foreign 
ambassadors,  the  princes  of  the  throne,  and  other  persons  of  rank  and  dis- 
tinction. The  cardinals  in  their  red  copes,  the  prelates,  &c.,  then  pay  their 
homage  to  him ; the  former  kissing  his  hand,  and  the  others  his  knee. 
His  holiness  then  gives  the  people  his  benediction  ; and  they  return  him 
their  thanks  by  extraordinary  acclamations,  and  other  testimonies  of  general 

j°y- 

This  ceremony  being  concluded,  the  cardinals,  bishops,  and  other  pre- 
lates, put  on  their  white  robes,  while  the  canons  of  St.  Peter  sing  an  an- 
them in  the  choir.  The  pope  washes  his  hands  four  times.  The  first 
time,  the  water  is  presented  him  by  the  first  Roman  conservator ; the  se- 
cond in  time  of  mass,  by  the  general  of  the  Church ; the  third  by  the  am- 
bassador of  the  Most  Christian  King;  and  the  last,  by  the  ambassador  of  his 
Imperial  Majesty.  They  are,  if  present  at  the  solemnity,  indispensably 
obliged  to  the  performance  of  this  religious  duty,  as  a proof  of  their  sub* 
mission  to  the  holy  See. 

The  holy  father  in  the  next  place  is  undressed,  in  order  to  put  on  other 
robes,  the  colour  of  which  is  a type  or  symbol  of  his  purity  and  innocence. 
The  acolytes  present  these  new  vestments  to  the  cardinal-deacon,  who 
clothes  his  holiness  in  a white  garment;  in  order  that,  according  to  the 
language  of  scripture,  he  may  be  fitted  to  preside  in  the  temple  of  the 
Lord.  The  dress  of  his  holiness  now  consists  of  the  cassoc,  amict,  albe, 
girdle,  dalmatica,  stole,  gloves,  and  mitre,  embroidered  with  gold,  and  set 
ivifh  jewels.  The  procession  is  then  resumed,  during  which,  the  first 


ROMAN  CATHOLIC  CHURCH.  237 

♦ — 

master  of  the  ceremonies  carries  a lighted  wax  taper  in  one  hand,  and  a 
basin  in  the  other,  in  which  the  pomps  and  vanities  of  this  world  are 
exhibited  to  the  holy  father,  under  the  representation  of  castles  and  palaces 
made  of  flax , to  which  the  master  of  the  ceremonies  sets  fire  three  succes- 
sive times,  saying  to  his  holiness  each  time,  Pater  Sancte , sic  transit 
gloria  mundiJ  Behold , holy  father,  how  the  glory  of  this  world  passes 
away! — This  ceremony  seems  to  owe  its  birth  to  that  which  was  practised 
at  the  coronation  of  the  Greek  emperors ; for,  in  the  midst  of  all  the  pomp 
and  splendour  of  their  coronation,  they  were  on  one  hand  presented  with  a 
vase  filled  with  ashes  and  dead  men’s  bones,  and  on  the  other  with  flax, 
which  was  set  on  fire  ; by  this  double  emblem  reminding  them  of  their 
mortality,  and  of  the  fate  of  their  worldly  honours. 

The  whole  procession  having  arrived  at  the  foot  of  the  altar,  on  which 
stand  seven  large  silver  gilt  candlesticks  with  large  lighted  wax-tapers  in 
them,  similar  to  those  which  are  carried  by  the  seven  acolytes  before  the 
cross,  the  pope  makes  a short  prayer  on  a desk,  and  then  rising,  begins  the 
Introibo  of  the  mass,  having  the  cardinal-dean  on  his  right  hand,  as  assistant 
bishop  in  his  cope  ; and  the  cardinal-deacon  of  the  gospel  on  his  left,  and 
behind  him  two  cardinal-deacons  assistants. 

After  his  holiness  has  made  the  solemn  confession,  the  dean  of  the  rota, 
who  holds  his  mitre,  gives  it  to  the  two  cardinal-deacons  assistants,  to 
set  it  upon  his  head.  His  holiness,  in  the  next  place,  sits  down  on  his 
throne,  before  which  each  of  the  three  first  cardinal  priests  reads  a prayer 
for  his  coronation.  After  which,  the  holy  father  descends  from  the  throne, 
his  mitre  is  taken  off,  and  the  first  cardinal-deacon,  assisted  by  the  second, 
dresses  him  in  the  pallium,  saying  to  him,  Receive  the  pallium  which  re- 
presents to  you  the  duties  and  perfections  of  the  pontifical  function : may 
you  discharge  it  to  the  glory  of  God , and  of  his  most  Holy  Mother  the 
blessed  Virgin  Mary ; of  the  blessed  apostles  St.  Peter  and  St.  Paul ; 
and  of  the  holy  Roman  Church. 

The  cardinal-deacon  of  the  gospel  having  put  three  diamond  buttons 
on  the  three  crosses  of  the  pallium,  the  holy  father  ascends  the  altar,  with 
the  pallium  on  his  shoulders,  but  without  his  mitre,  kisses  the  book  of 
the  holy  evangelist,  puts  incense  into  the  thurible,  and  thurifies  or  per- 
fumes the  altar.  After  this,  the  mitre  is  again  set  on  his  holiness’s  head, 
and  the  first  cardinal-deacon  thurifies  him  three  times  successively.  The 
ceremony  closes  with  a salute,  which  that  cardinal  gives  him  on  his  left 
cheek  and  his  stomach,  which  ceremony  is  also  performed  by  the  other 
two  cardinals. 

This  ceremony  being  over,  the  pope  returns  to  his  throne,  whither  all 
the  cardinals  repair,  and  after  taking  off  their  mitres,  pay  him  their  adora- 
tions. All  the  clergy  come  likewise,  and  adore  him,  each  according  to  his 

quality,  and  all  in  their  ceremonial  habits.  The  patriarchs,  archbishops, 
16 


238 


ROMAN  CATHOLIC  CHURCH. 


« 

and  bishops,  kiss  his  foot  and  his  knee  ; the  abbots  and  penitentiaries  of  St. 
Peter,  his  knee  only. 

Afterwards,  the  pope  rises,  lays  down  his  mitre,  ascends  the  altar,  sings 
or  reads  the  Introite  and  the  Kyrie , fyc.,  sings  the  Gloria  in  excelsis  with  an 
audible  voice,  and,  as  soon  as  the  prayer  of  mass  is  said,  resumes  his  place. 
Then  the  first  cardinal-deacon  descends  into  the  confessional  of  St.  Peter, 
which  is  a place  under  the  altar  where  the  relics  of  the  martyrs  lie,  attended 
by  the  apostolical  sub-deacons,  the  auditors  of  the  rota,  the  consistorial  advo- 
cates, &c.,  who  walk  in  two  ranks,  with  their  white  copes,  and  their  purple 
amices  over  them.  The  cardinal-deacon  sings  there  with  a low  voice,  the 
Exaudi  Christe!  ( Hear , O Christ!)  to  which  the  clergy  who  follow  him 
answer,  Domino  nostro  a Deo  decreto  summo  Pontifici  et  Papse,  fyc.  ( Our 
lord,  the  Pope , sovereign  Pontiff,  instituted  and  ordained  by  God,  8fc.)  The 
Exaudi,  4'C.  are  three  times  repeated  as  well  as  the  Salvator  inundi,  which 
is  afterwards  added  by  the  same  cardinal,  and  to  which  the  clergy  answer, 
Tu  ilium  adjuva , — that  is,  O Saviour  of  the  world  assist  him!  Then  follow 
the  litanies  of  the  saints.  The  Latin  epistle  follows  those  litanies,  and  the 
Greek  after  the  Latin ; the  one  is  sung  by  the  Greek  sub-deacon,  and  the 
other  by  the  Latin.  The  musicians  in  the  choir  now  sing  the  gradual;  a 
cardinal-deacon  sings  the  gospel  in  Latin,  another  the  same  in  Greek,  and 
the  mass  closes  with  some  particular  ceremonies.  As  soon  as  mass  is  over, 
the  holy  father  goes  into  his  chair  again,  without  pulling  off’  those  robes 
’which  he  had  worn  during  the  celebration  of  it.  Then  the  cardinal-arch- 
priest of  St.  Peter,  attended  by  two  canons,  presents  the  pope  with  a white 
damask  purse,  in  which  are  twenty-five  Julios,  old  Roman  money.  The 
chapter  and  canons  of  St.  Peter  make  him  this  present  as  a testimony  that 
he  has  sung  mass  well.  This  money  the  holy  father  gives  to  the  cardinal- 
deacons,  who  sang  the  two  gospels,  and  they  bestow  it  on  their  train-bearers. 

To  conclude,  the  pope  is  carried  to  the  benediction-pew,  accompanied  by 
his  cardinals  and  prelates.  The  canopy  under  which  he  is  carried,  is  sup- 
ported by  the  Roman  conservators  and  the  caparions ; two  of  the  grooms, 
in  red  liveries,  carrying  fans  of  peacocks’  feathers  on  each  side  of  the 
chair.  The  cardinals  and  prelates  all  stand,  whilst  the  first  two  cardinal- 
deacons,  in  quality  of  assistants,  help  his  holiness  to  ascend  the  throne, 
which  is  always  set  up  by  the  sacred  college,  on  the  preceding  day,  in  the 
middle  of  the  pew.  As  soon  as  the  pope  is  seated,  the  choir  sing  the 
anthem,  Corona  aurea  super  caput,  fyc. — that  is,  A croivn  of  gold  shall  be  on 
his  head,  fyc.,  with  the  responses;  after  which  the  dean  reads  the  coronation 
prayer.  The  second  cardinal-deacon  now  takes  off  the  mitre  of  his  holiness, 
and  the  first  puts  the  triple  crown  on  his  head,  saying,  Receive  this  tiara 
embellished  with  three  crowns , and  never  forget,  when  you  have  it  on,  that 
you  are  the  father  of  princes  and  kings,  the  supreme  judge  of  the  universe , 
and  on  the  earth  Hear  of  Jesus  Christ,  our  Lord  and  Saviour, 


ROMAN  CATHOLIC  CHURCH. 


239 


Immediately  after  being  crowned,  the  pope  blesses  the  people  three 
times,  and  two  cardinals  publish  a plenary  indulgence  both  in  Latin  and 
Italian.  After  this,  his  holiness  withdraws  to  his  apartment  in  the  Vati- 
can, and  on  his  way  through  Sixtus’s  chapel,  the  cardinal-deacons  take  off 
his  pontificalia.  The  first  cardinal-priest,  in  the  name  of  the  whole  sacred 
college,  now  makes  him  the  compliment  ad  multos  annos,  that  is,  wishes 
he  may  enjoy  his  pontificate  for  many  years. 

The  popeffiolds  consistories  when  he  receives  princes,  or  their  ambassa- 
dors ; when  he  canonizes  any  saint,  or  promotes  cardinals  ; or  treats  of 
_ . any  important  affair,  either  civil  or  ecclesiastical.  When  a 

8erve.d  . ,when  a consistory  is  to  be  held,  the  pope’s  throne  is  erected 
sistory-  in  the  great  hall  of  the  apostolic  palace.  This  throne  is 

almost  square,  and  about  twelve  palms,  or  six  feet,  wide,  to  which  he 
ascends  by  three  steps.  His  holiness  sits  down  on  a seat  adorned  with 
cloth  of  gold,  under  a canopy  of  the  same;  both  equal  to  each  other  in 
point  of  magnificence ; the  foot  of  the  throne  is  covered  with  red  cloth. 
The  cardinal-bishops  and  priests  sit  on  his  right  hand,  below  the  throne  ; 
the  deacons  on  his  left ; but  in  such  a position  as  to  have  their  faces 
towards  the  holy  father.  Between  the  seats  of  the  cardinal-bishops  and 
priests,  and  those  of  the  deacons,  there  is  a considerable  space  left  for  the 
people  to  pass  and  repass. 

When  his  holiness  goes  to  hold  a public  consistory,  he  walks  with  the 
mitre  on  his  head,  and  is  dressed  in  his  amict,  albe,  stole,  and  red  chasu- 
ble, the  cross  and  cardinals  preceding  him.  The  procession  having  arrived 
at  the  consistory  chamber,  the  holy  father  takes  his  place,  and  then  the 
cardinals,  having  first  made  him  a profound  obeisance,  repair  to  their 
respective  seats.  The  archbishops,  bishops,  prothonotaries,  and  other 
prelates,  sit  on  the  steps  of  the  throne  ; the  sub-deacons,  auditors,  clerks 
of  the  chamber,  and  acolytes,  with  their  woollen  copes,  on  the  lowest  step; 
and  the  ecclesiastical  officers  of  the  pope’s  court  on  the  ground,  between 
the  cardinal  seats.  The  pages  of  the  chamber,  and  the  secretaries,  sit  also 
on  the  ground,  between  the  prelates  and  ecclesiastical  officers.  The 
nephews  of  the  reigning  pope,  in  case  he  has  any,  and  some  other  Roman 
princes,  sit  on  each  side  of  the  throne,  and  are  for  that  reason  called 
Princes  of  the  Throne . Ambassadors,  and  other  foreign  ministers,  are 
seated  -on  the  right-hand  of  the  throne,  between  the  steps  and  the  wall, 
which  is  the  place  for  the  highest  nobility ; the  other  gentlemen  are  on 
the  left,  among  the  pope’s  domestic  officers ; the  consistorial  advocates  sit 
behind  the  cardinal-deacons,  and  the  proctors  of  princes,  with  the  fiscal 
proctor,  who  takes  place  of  the  other  proctors,  behind  the  cardinal-bishops. 
The  entrance  of  the  passage  leading  to  the  throne  is  filled  up  by  the 
pope’s  guard.  The  master  of  the  Sacro  Hospitio  stands  between  the 
guard,  and  the  bottom  of  the  rank  of  cardinal-priests.  The  clerks  of  the 


240 


ROMAN  CATHOLIC  CHURCH. 


ceremonies  are  at  the  head  of  the  chief  of  the  deacons,  for  the  greater  con- 
venience of  executing  the  pope’s  orders.  When  the  pope  holds  a con- 
sistory for  judicial  causes,  each  advocate,  who  has  any  motion  to  make, 
stands  behind  the  cardinal-priests,  opposite  to  the  pope ; and  having 
opened  his  cause,  he  throws  his  petition  to  the  ecclesiastical  officers,  who 
take  and  present  it  to  the  vice-chancellor.  Lastly,  when  the  consistory  is 
concluded,  the  two  eldest  cardinal-deacons  come  forward  to  support  the 
pope,  and  then  the  whole  assembly  return  in  the  same  order  as  they  came. 

Private  consistories  have  not  so  many  ceremonies,  and  are  held  in  some 
private  apartment,  at  a distance  from  the  sacred  palace.  There  are  no 
„ . . steps  to  the  pontifical  seat,  only  a kind  of  open  bench,  with- 

tories-  out  an  alcove,  and  another  of  a smaller  size,  which  serves 

as  a footstool  to  ascend  the  largest  one.  Each  of  the  cardinal-bishops  and 
priests  is  seated  according  to  his  rank ; the  eldest  cardinal  sits  next  the 
pope,  on  his  right  hand,  and  the  eldest  cardinal-deacon  next  him  on  his 
left.  There  are  benches  before  their  seats,  on  which  their  eminences  set 
their  feet ; and  the  assembly  is  so  arranged  or  disposed,  that  the  last  car- 
dinal-deacon is  next  the  last  cardinal-priest,  w’ho  has  a bell  in  his  hand,  to 
call  the  attendants  in  waiting  to  receive  their  orders.  The  pope’s  seat  is 
covered  with  red  cloth ; but  those  of  the  cardinals  are  only  painted  red, 
and  have  the  pope’s  arms  upon  them.  The  space  which  lies  between  his 
holiness  and  their  eminences,  is  covered  with  a large  carpet.  When  this 
ecclesiastical  senate  has  any  state  affairs,  or  any  matters  relating  to  the 
Church,  under  deliberation,  everybody  but  the  cardinals  goes  out,  and 
•when  their  eminences  come  to  give  their  votes,  they  are  obliged  to  do  it 
standing  and  bareheaded. 

The  service  of  the  Catholic  Church  consists  of  prayers  and  holy  lessons, 
which  the  Church  has  appointed  to  be  read  every  day  by  the  clergy,  at 
„ ...  particular  hours.  This  service  is  called  the  canonical 

for  divine  service,  hours , because  it  was  ordained  by  the  canons  of  the  Church, 
which  not  only  prescribed  the  hours  in  which  it  is  to  be  said,  but  likewise 
every  particular  circumstance  which  bears  any  relation  to  it.  These  cir- 
cumstances. however,  are  not  absolutely  the  same  in  all  churches.  This 
office,  or  order  of  divine  service,  is  likewise  called  the  breviary , by  a 
modern  term,  which  some  are  of  opinion  was  not  introduced  till  after  its 
abridgment ; for  it  was  much  longer  formerly  than  at  present. 

There  are  instances  of  canonical  hours  to  be  met  with  in  the  Hebrew 
Scriptures.  The  matins  in  Psalm  cxviii.,  or,  according  to  the  Hebrew , 
cxix. ; prime , in  Psalm  xcii. ; tierce,  in  Acts,  chap.  ii. ; sexte  in  chap.  x. 
of  the  same  book;  none,  in  chap.  iii. ; and  vespers , in  our  Lord’s  last 
supper.  The  Heathens  had  likewise  their  matins ; and  the  Egyptians 
saluted  their  gods  every  morning : they  had  their  primes,  seconds,  and 
tierces , which  the  Catholics  call  prime,  tierce,  sexte,  &c. 


ROMAN  CATHOLIC  CHURCH. 


241 


The  clergy  being  ordained  and  established  for  the  edification  of  Chris- 
tians, their  first  obligation  is  constantly  to  repeat  their  breviary,  that  is,  to 
pray  to  God  for  the  Church,  to  sing  the  divine  office  with  devotion,  to 
maintain  a taste  for  piety  in  Christian  souls,  and  to  administer  ghostly 
comfort  and  consolation  to  the  respective  flocks  intrusted  to  their  care. 

The  divine  service,  or  office,  is  to  be  said  in  a standing  posture,  pursuant 
to  the  ancient  custom  of  the  Church,  and  upon  the  knees  in  days  of  pen- 
ance only.  It  is  said,  by  those  who  treat  on  Church  ceremonies,  that 
genuflection  is  a mark  of  sorrow  and  contrition ; but  standing  is  not  only 
a type  of  joy,  and  of  raising  the  mind  with  cheerfulness  to  God,  but  of  the 
Resurrection,  too,  which  is  the  object  of  the  Christian  faith. 

The  divine  service  consists  of  seven  hours,  if  matins  and  lauds  be 
•reckoned  as  one  service,  but  eight,  in  case  they  be  divided.  In  the  primi- 
tive ages  of  the  Church,  it  was  composed  but  of  six  parts,  which  were 
tierce,  sexte,  and  none,  for  the  day;  and  for  night,  the  evening,  midnight, 
and  morning  prayers.  At  present  they  are  divided  into  seven  or  eight : 
matins  for  night;  lauds  for  the  morning;  prime,  tierce,  sexte,  none,  for 
the  day  ; vespers  for  the  evening ; and  complin  for  the  beginning  of  the 
night.  Certain  writers  on  ceremonies  likewise  insist  that  matins  repre- 
sent the  occurrences  of  the  passion-night ; that  lauds  are  appointed  to 
commemorate  Christ’s  resurrection ; prime,  to  contemplate  the  ignominious 
treatment  which  he  met  with  at  the  house  of  Caiaphas,  and  to  humble  our- 
selves at  the  sight  of  those  indignities  and  affronts  : that  tierce  is  principally 
designed  to  return  God  thanks  for  the  sanctification  of  his  Church  by  the 
Holy  Ghost ; sexte,  to  honour  the  crucifixion  of  our  Lord  ; and  none,  to 
bring  to  our  remembrance  the  mystery  of  his  death,  which  happened  at 
that  hour;  that  vespers  were  ordained  to  commemorate  his  coming,  which, 
according  to  a hymn  of  the  Church,  was  towards  the  Night  of  the  World ; 
and  the  hour  of  com.plin,  to  implore  the  protection  of  the  Almighty  during 
the  night,  in  the  same  manner  as  had  been  done  at  prime  for  the  day. 
The  proper  hour  for  saying  matins  is  the  night  ; but  lauds,  which  are 
now,  as  it  were,  incorporated  into  matins,  were  formerly  said  at  break  of 
day.  Both  these  offices  being  called  without  distinction  matins,  are  now 
said  towards  the  close  of  the  night.  The  hour  of  saying  prime  is  directly 
after  sunrise,  for  which  reason  it  is  called  prime,  because  the  ancients 
began  their  day  at  that  time,  and  divided  it  into  twelve  hours,  which 
were  unequal,  as  the  days  were  longer  or  shorter;  and  by  the  same 
rule  tierce  is  fixed  at  the  third  hour  of  the  day,  and  answers  to  nine 
o’clock  at  the  Equinoxes ; sexte  at  the  sixth,  which  is  always  noon ; 
none,  at  the  ninth  hour,  or  about  three  o’clock  in  the  afternoon  ; vespers, 
towards  the  evening;  and  complin,  after  sunset.  Due  care  is  generally 
taken  that  these  services  are  all  carefully  performed  at,  or  very  near,  the 
appointed  times  here  specified. 


ROMAN  CATHOLIC  CHURCH. 


242 

During  Lent,  however,  vespers  are  said  before  dinner,  on  account  of 
those  who  cannot  keep  fast  according  to  the  prescription  of  the  church, 
till  the  usual  hour  of  vespers.  In  winter,  that  is,  from  All-Saints  to 
Easter,  vespers  are  sung  at  two  o’clock,  and  the  rest  of  the  year  at  three. 
After  vespers,  the  curates  or  vicars  ought  to  catechise  youths,  unless  it  has 
been  already  done  at  mass,  after  the  prone , or  sermon.  The  evening 
prayer  follows. 

Not  only  those  ecclesiastics  wrho  are  in  holy  orders,  but  every  nun  and 
friar  likewise,  who  has  entered  into  solemn  vows,  and  all  who  hold  bene- 
fices, are  under  an  obligation  to  perform  this  service  ; insomuch,  that  who- 
ever neglects  this  duty  is  reckoned  to  be  guilty  of  a mortal  sin,  and  is  con- 
sidered to  be  liable  to  restore  the  revenues  of  his  benefice. 

The  Catholics  look  upon  the  sacrifice  of  the  mass  as  the  most  acceptable 
of  all  adorations,  and  the  most  effectual  of  all  prayers.  The  church  not 

n . only  prays  herself  at  this  sacrifice,  which  the  priest  offers 

the  mass.  up  to  God  the  m0st  solemn  and  majestic  manner ; but 

Jesus  Christ  also,  by  the  sacrifice  of  his  own  body,  is  said  to  offer  up  to 
his  Father  the  most  perfect  adoration  that  can  possibly  be  paid  to  him, 
since  it  is  offered  by  a God.  In  short,  it  is  Jesus  Christ  who  alone,  and 
always,  acts  in  this  sacrifice.  The  priest  is  but  his  minister,  his  instru- 
ment, his  terrestrial  organ;  it  is  Christ  who  leads  and  directs  him,  and 
makes  the  action  of  the  priest  effectual,  who  offers  him  as  propitiation 
for  the  sins  of  men  ; however  corrupt,  therefore,  the  priest  may  be  in  his 
morals,  it  is  held  that  the  sacrifice  is  equally  salutary  to  the  church — a 
tenet  which  redounds  considerably  to  the  immaculate  character  of  the  holy 
Roman  Catholic  Church. 

The  holy  water  is  made  on  Sundays  before  high  mass,  after  which  fol- 
lows a procession.  The  faithful  (for  by  this  term  the  Catholics  generally 
distinguish  themselves)  ought  to  be  present  at  mass  with  a conscience 
void  of  offence  ; and  in  order  to  show  them  the  necessity  of  such  internal 
purity,  they  are  sprinkled  with  a water  sanctified  for  that  purpose  by  a 
solemn  benediction.  The  procession  is  a preparation  of  the  hearts  of  the 
congregation,  for  the  holy  sacrifice  of  the  mass;  and  the  priest  and  clergy 
make  this  preparation  by  their  spiritual  hymns  and  the  elevation  of  the 
cross,  which  is  carried  before  the  clergy,  while  they  move  in  a solemn 
manner  round  the  church,  or  the  places  adjacent  to  it. 

The  mass  consists  of  two  principal  parts,  viz.,  the  first  from  the  begin- 
ning to  the  offering,  which  was  formerly  called  the  Mass  of  the  Catechu- 
mens; and  the  second , from  the  offering  to  the  conclusion,  called  the  Mass 
of  the  Faithful . Every  person,  without  any  distinction,  was  required  to 
be  present  at  it,  till  the  offering ; because,  in  this  first  part,  the  lessons 
from  Scripture,  and  the  preaching  of  the  Gospel,  were  included,  from 
which  none  were  to  be  excluded.  But  after  the  sermon,  none  were  per- 


ROMAN  CATHOLIC  CHURCH. 


243 


mitted  to  have  a share  in  the  sacrifice,  but  those  of  the  faithful  who  were 
duly  qualified  to  partake  of  it;  the  catechumens  were  ordered  to  depart 
and  the  penitents  were  not  only  shut  out  and  kept  from  the  communion,  but 
even  from  the  sight  of  the  mysteries  ; for  which  reason  the  deacon  cried 
out,  Holy  things  are  for  such  as  are  holy : let  the  profane  depart  hence  ! 

The  various  actions  of  the  pries* at  mass  may  be  included  under  thirty- 
five  distinct  heads  ; and  devotion  has  discovered  in  all  his  actions  a com- 
. . r , plete  allegory  of  the  passion  of  Jesus  Christ.  These 
priest  at  mass.  several  actions  are  briefly  as  follows  : — 1.  The  priest  goes 
to  the  altar,  in  allusion  to  our  Lord’s  retreat  with  his  apostles  to  the  Gar- 
den of  Olives.  2.  Before  he  begins  mass,  he  says  a preparatory  prayer. 
The  priest  is  then  to  look  on  himself  as  one  abandoned  of  God,  and 
driven  out  of  Paradise  for  the  sin  of  Adam.  3.  The  priest  makes  con- 
fession for  himself,  and  for  the  people,  in  which  it  is  required  that  he  be 
free  from  mortal  and  from  venial  sin.  4.  The  priest  kisses  the  altar,  as  a 
token  of  our  reconciliation  with  God,  and  our  Lord’s  being  betrayed  by 
a kiss.*  5.  The  priest  goes  to  the  epistle-side  of  the  altar,  and  thurifies  or 
perfumes  it.  Jesus  Christ  is  now  supposed  to  be  taken  and  bound. 

6.  The  Introite,  said  or  sung,  i.  e.,  a psalm  or  hymn,  applicable  to  the 
circumstance  of  our  Lord’s  being  carried  before  Caiaphas  the  high-priest. 

7.  The  priest  says  the  Kyrie  Eleison , which  signifies,  Lord  have  mercy 
upon  us,  three  times,  in  allusion  to  Peter’s  denying  our  Lord  thrice. 

8.  The  priest,  turning  towards  the  altar,  says,  Dominus  vobiscum,  i.  e., 
the  Lord  be  with  you  ; the  people  return  this  salutation,  cum  Spiritu  tuo , 
and  with  thy  Spirit,  Jesus  Christ  looking  at  Peter.  9.  The  priest  reads 
the  epistle  relating  to  Jesus  being  accused  before  Pilate.  10.  The  priest, 
bowing  before  the  altar,  says,  Munda  cor , i.  e.,  cleanser  our  hearts.  The 
gradual  is  sung.  This  psalm  is  varied  according  as  it  is  the  time  of  Lent  or 
not.  The  devotion  is  now  directed  to  our  Saviour’s  being  accused  before 
Herod,  and  making  no  reply.  11.  The  priest  reads  the  gospel  wherein 
Jesus  Christ  is  sent  from  Herod  to  Pilate.  The  gospel  is  carried  from 
the  right  side  of  the  altar  to  the  left,  to  denote  the  tender  of  the  gospel  to 
the  Gentiles,  after  refusal  by  the  Jews.  12.  The  priest  uncovers  the 
chalice,  hereby  to  represent  our  Lord  was  stripped  in  order  to  be  scourged.  ' 
13.  The  oblation  to  the  host,  the  creed  is  sung  by  the  congregation.  The 
priest  then  kisses  the  altar,  then  the  priest  offers  up  the  host,  which  is  to 
represent  or  import  the  scourging  of  Jesus  Christ,  which  was  introductory 
to  his  other  sufferings.  14.  The  priest  elevates  the  chalice,  then  covers 
it.  Here  Jesus  being  crowned  with  thorns,  is  supposed  to  be  figured  to 
the  mind,  showing  that  he  was  going  to  be  elevated  a victim ; and  it  13 
well  known  the  victims  of  the  Pagans  were  crowned  before  they  were 
sacrificed  to  their  idols.  15.  The  priest  washes  his  fingers,  as  Pilate 
washed  his  hands,  and  declares  Jesus  innocent,  blesses  the  bread  and  the 


244 


ROMAN  CATHOLIC  CHURCH. 


wine,  blesses  the  frankincense,  and  perfumes  the  bread  and  wine,  praying 
that  the  smell  of  this  sacrifice  may  be  more  acceptable  to  him  than  the 
smoke  of  victims.  16.  The  priest,  turning  to  the  people,  says,  Oremus 
Fratres , i.  e.,  let  us  pray.  He  then  bows  himself  to  the  altar,  addresses 
himself  to  the  Trinity,  and  prays  in  a very  low  voice.  This  is  one  of  the 
secretums  of  the  mass,  and  the  imagination  of  the  devout  Christian  is  to 
find  out  the  conformity  between  this  and  Christ  being  clothed  with  a 
purple  robe:  but  we  shall  be  cautious  of  adding  more  on  this  head,  that 
we  may  not  lose  ourselves  in  the  boundless  ocean  of  allusions.  17.  The 
priest  says  the  preface  at  the  close  of  the  Secretum.  This  part  of  the 
mass  is  in  affinity  to  Jesus  Christ  being  crucified.  The  priest  uses  a 
prayer  to  God  the  Father,  which  is  followed  by  the  Sanctus , Holy,  holy, 
hoJy  is  the  Lord,  &c.,  which  the  people  sing.  18.  The  priest,  joining  his 
nands,  prays  for  the  faithful  that  are  living.  This  is  said  to  be  in  allusion 
\o  Jesus  Christ  bearing  the  cross  to  die  upon,  that  we  might  live.  19.  The 
priest  covers  with  a cloth  the  host  and  chalice,  St.  Veronica  offering  her 
Handkerchief  to  Jesus  Christ.  20.  The  priest  makes  the  sign  of  th^  cross 
upon  the  host  and  chalice,  to  signify  that  Jesus  Christ  is  nailed  to  the 
cross.  21.  The  priest  adores  the  host  before  elevated,  and  then  he  raises 
't  up,  in  the  best  manner  to  represent  our  Saviour  lifted  up  upon  the  cross. 
He  repeats  the  Lord’s  prayer,  with  his  arms  extended,  that  his  body  might 
represent  the  figure  of  a cross,  which  is  the  ensign  of  Christianity. 
22.  The  priest  likewise  consecrates  the  chalice,  and  elevates  it,  to  repre- 
sent the  blood  of  Jesus  Christ  shed  upon  the  cross.  23.  The  priest  says 
the  Memento  for  the  faithful  that  are  in  purgatory.  This  prayer  is  in 
allusion  to  that  which  our  Lord  made  for  his  enemies  ; but  this  allusion 
would  be  forced  and  unnatural,  unless  the  devotees  looked  upon  themselves 
as  his  enemies.  24.  The  priest  then  raises  his  voice,  smiting  his  breast, 
begs  God’s  blessing  on  himself  and  congregation,  for  the  sake  of  such 
saints  as  he  enumerates,  and  implores  the  Divine  Majesty  for  a place  in 
Paradise,  to  imitate  the  thief  upon  the  cross.  25.  The  priest  elevates  the 
host  and  cup,  and  says  the  per  omnia , then  the  Lord’s  prayer.  The  sign 
of  the  cross,  which  he  makes  on  the  host,  the  chalice,  and  the  altar,  is  to 
represent  to  God  that  bleeding  sacrifice  which  his  Son  offered  up  to  him 
of  himself ; then  the  devout  Christian  becomes  the  child  of  God  ; and  all 
this  is  an  allusion  to  the  Virgin  Mary’s  being  bid  to  look  on  St.  John  as 
her  son.  26.  After  the  Lord’s  prayer,  the  priest  says  a private  one  to 
God,  to  procure  his  peace  by  the  mediation  of  the  Virgin  Mary  and  the 
saints,  then  puts  the  sacred  host  upon  the  paten,  and  breaks  it,  to  repre- 
sent Jesus  Christ  giving  up  the  ghost.  27.  The  priest  puts  a little  bit  of 
the  host  into  the  chalice. — The  true  Christian  is  now  with  an  eye  of  faith 
to  behold  Jesus  Christ  descending  into  Limbo , i.  e.,  hell.  28.  Then  the 
priest  says,  and  the  people  sing,  Agnus  Dei , &c.,  thrice  over,  and  the 


ROMAN  CATHOLIC  CHURCH. 


245 


priest  smites  his  breast.  This  action  is  an  allusion  to  those  who,  having  seen 
our  Lord’s  sufferings,  returned  home  smiting  their  breasts.  29.  After  the 
Agnus  Dei  is  sung,  the  priest  says  a private  prayer  for  the  peace  of  the 
church.  He  then  kisses  the  altar,  and  the  instrument  of  peace  called  the 
paxis,  which  being  received  at  his  hands  by  the  deacon,  it  is  handed 
about  to  the  people  to  be  kissed,  and  passed  from  each  other  with  these 
words,  peace  be  with  you ; and  while  the  paxis  is  kissing,  the  priest  pre- 
pares himself  for  the  communion  by  two  other  prayers,  when  he  adores 
the  host,  and  then  says,  with  a low  voice,  I will  eat  of  the  celestial  bread ; 
and  smiting  his  breast,  says,  lam  not  worthy  that  thou  shouldest  enter  into 
my  house , three  times,  after  eating  of  the  bread.  He  uncovers  the  chalice, 
repeating  verse  1 of  115th  Psalm,  according  to  the  Vulgate.  When  the 
priest  has  received  the  communion,  he  administers  it  to  the  people.  The 
application  of  these  ceremonies  is  to  the  death  and  burial  of  Jesus  Christ, 
and  his  descent  into  hell.  30.  After  this,  the  priest  putting  the  wine  into 
the  chalice,  in  order  to  take  what  is  called  the  ablution,  repeats  a short 
prayer  ; then  he  causes  wine  and  water  to  be  poured  out  for  the  second 
ablution,  accompanied  with  another  short  prayer,  and  then  salutes  the  con 
gregation.  These  ablutions  allegorically  represent  the  washing  and  em- 
balming the  body  of  Jesus  Christ,  &c.  31.  The  priest  sings  the  post- 

communion, or  prayer  for  the  good  effect  of  the  sacrament  then  received, 
expressed  by  the  glorious  resurrection  of  the  regenerate  Christians,  and  is 
to  be  looked  upon  as  the  representation  of  our  Lord’s  resurrection. 

32.  The  priest,  turning  to  the  people,  says,  Dominus  vobiscum , salutes 
the  congregation,  as  the  ambassador  of  Christ,  with  the  message  of  peace. 

33.  The  priest  reads  the  beginning  of  St.  John’s  gospel,  and  particularly 
of  Jesus’s  appearing  to  his  mother  and  disciples,  and  uses  some  short 
prayers.  34.  The  priest  dismisses  the  people  with  these  words,  Ite  missa 
est, — Depart,  the  mass  is  concluded ; to  which  they  answer,  God  be 
thanked.  This,  they  say,  points  to  the  ascension  of  Jesus  Christ,  where 
he  receives  the  eternal  reward  of  that  sacrifice,  both  as  priest  and  victim. 
35.  The  people  receive  the  benediction  of  the  priest,  or  bishop  if  he  is 
present,  to  represent  the  blessings  promised  and  poured  down  upon  the 
apostles  by  the  Holy  Ghost. 

This  benediction  must  be  given  after  kissing,  with  the  eyes  erected  to 
heaven,  and  arms  stretched  out,  and  then  gently  brought  back  to  the  sto- 
mach, that  the  hands  may  join  in  an  affectionate  manner  for  the  congre- 
gation of  the  faithful. 

The  extension  of  the  arms  and  the  joining  of  the  hands  are  both  mys- 
terious, and  show  the  charity  with  which  the  priest  calls  his  spiritual 
brethren  to  God. 

When  he  pronounces  the  benediction,  he  must  lean  in  an  engaging 
posture  towards  the  altar. 


248 


ROMAN  CATHOLIC  CHURCH. 


Masses  among  the  Catholics  are  exceedingly  numerous  ; hut  our  limits 


distant  from  the  church,  the  whole  chapter,  who  wait  at  the  church-gate, 


he  draws  near  to  the  church,  the  bells  are  rung  to  give  the  people  notice 
of  it,  and  the  moment  he  sets  his  foot  within  the  church,  the  organ  begins 


his  sacred  hand.  His  lordship  first  sprinkles  himself,  and  then  the  canons, 
with  it,  in  the  name  of  the  Father,  Son,  and  Holy  Ghost ; and  then  pro- 
ceeds to  say  a prayer  at  a desk  prepared  for  that  particular  purpose,  before 
the  altar,  on  which  stands  the  Holy  Sacrament.  He  performs  the  same 
ceremony  at  the  high  altar;  and  thence  he  withdraws  into  the  vestry,  and 
there  puts  on  such  ornaments  as  are  suitable  to  the  solemnity  of  the  mass, 
in  the  following  manner. 

The  sub-deacon  goes  to  a little  closet  contiguous  to  the  altar,  and  takes 
from  it  the  episcopal  sandals  and  stockings,  which  he  elevates  and  presents 
to  the  bishop.  Then  he  kneels  down,  takes  off  his  lordship’s  shoes  and 
stockings  ; the  bishop,  meanwhile,  is  in  the  midst  of  seven  or  eight  acolytes, 
all  upon  their  knees,  and  dressed  in  their  robes,  who,  as  well  as  the  deacon, 
spread  the  prelate’s  robes,  in  order  that  nothing  indelicate  maybe  discerned 
in  putting  on  his  stockings.  Two  acolytes,  after  they  have  washed  their 
hands,  now  take  the  sacred  habiliments,  hold  them  up,  and  give  them  to  the 
two  deacon-assistants,  to  put  upon  the  bishop,  as  soon  as  he  has  washed  his 
hands.  The  deacon  salutes  the  bishop,  takes  off  his  upper  garment,  and 
puts  on  his  amict,  the  cross  of  which  he  kisses;  then  they  give  him  the 
albe,  the  girdle,  the  cross  for  his  breast,  the  stole,  and  the  pluvial.  He 
kisses  the  cross  that  is  upon  each  of  them,  one  after  another,  and  thereby 
testifies  the  extraordinary  veneration  which  he  has,  or  ought  to  have,  for 
the  cross  of  Christ.  The  deacon-assistants  likewise  most  devoutly  kiss 
those  sacred  vestments.  As  soon  as  the  bishop  is  seated,  they  put  his  mitre 
cn,  and  a priest  presents  him  with  the  pastoral  ring.  The  deacon  then 
g ves  him  his  right  glove,  and  the  sub-deacon  his  left,  which  each  of  them 
kisses,  as  also  the  hand  he  has  the  honour  to  serve.  Ejaculatory  prayers 
have  been  adapted  to  each  individual  piece  of  the  episcopal  robes,  and  the 
devotion  of  this  ceremony  is  supported  and  confirmed  by  singing  the  office 


bishop’s  ornaments : the  stole  represents  the  yoke  of  the  gospel : the 


admit  of  a description  of  but  two — high  or  solemn  mass, 
and  the  mass  for  the  dead. 


When  there  is  to  be  a solemn  mass,  if  it  be  a bishop  who  officiates,  he  is 
attended  to  church  by  the  canons  and  other  officers  of  the  church,  who  go 
and  wait  upon  him  in  state  at  his  palace  ; but  if  it  happens  to  be  too  far 


advance  to  meet  him  as  soon  as  his  lordship  appears  in  sight ; and  when 


to  play.  The  master  of  the  ceremonies  now  gives  the  sprinkler  to  the 
head  canon,  who  presents  it  to  the  bishop,  after  he  has  kissed  both  that  and 


of  tierce. 

According  to  Casalius  and  others,  there  is  some  mystery  in  each  of  the 


J 


ROMAN  CATHOLIC  CHURCH. 


247 


bishop’s  shoes  are  taken  off  by  virtue  of  what  God  said  to  Moses,  Put  off 
thy  shoes  from  off  thy  feet,  ? the  dalmatica,  which  is  in  the  form  of  a 
cross,  intimates  to  the  deacon,  that  he  must  be  crucified  to  the  world  • the 
albe  represents  the  purity  of  the  priest’s  soul ; the  pastoral  ring  points  out 
the  bishop’s  spiritual  marriage  with  the  church ; his  gloves  signify  that  he 
is  to  be  insensible  of  his  good  works,  or  that  he  must  direct  them  to  a 
spiritual  end  ; the  girdle,  that  he  is  to  be  girded  with  justice  and  virtue  ; 
the  sandals,  that  he  ought  from  thenceforth  to  walk  in  the  paths  of  the 
Lord  ; the  two  horns  of  the  mitre  represent  the  Old  and  New  Testament ; 
the  shepherd’s  crook,  his  correction  and  paternal  authority.  The  pluvial , 
which,  in  former  times,  was  a dress  for  travelling  and  fatigue,  from  whence 
it  manifestly  took  its  name,  signifying  a protection  against  rain  and  storms, 
shows  the  miseries  of  this  life,  which  is  ever  exposed  to  temptations  and 
human  infirmities. 

The  bishop  being  dressed  in  all  his  habiliments,  his  clergy  range  them- 
selves round  about  him.  Two  deacons,  who  are  canons,  place  themselves 
on  each  side  of  him,  both  in  their  dalmaticas  ; and  after  them,  a deacon  and 
a sub-deacon.  The  incense-bearer  appears  with  the  censer,  and  a priest 
with  the  navet,  out  of  which  the  bishop  takes  incense,  puts  it  into  the 
censer,  and  gives  it  his  benediction.  After  this  he  kisses  the  cross,  which 
is  upon  the  vestry-altar,  and  goes  in  procession  to  the  other  altar,  where? 
he  is  to  celebrate  mass.  The  incense-bearer  walks  at  the  head  of  the  pro- 
cession ; two  wax-candle  bearers,  with  lighted  tapers  in  their  hands,  march 
next,  on  each  side  of  him  who  bears  the  cross : all  the  clergy  follow  them. 
The  sub-deacon  who  is  to  sing  the  epistle  carries  before  his  breast  the  book 
of  the  New  Testament,  which  is  shut,  and  in  which  is  the  bishop’s  maniple. 
A deacon  and  a priest,  with  their  pluvials  on,  march  before  the  bishop,  who 
leans  humbly  on  his  two  deacon-assistants,  with  the  shepherd’s  crook  in 
his  left  hand,  and  his  right  somewhat  raised,  ready  to  give  his  benediction 
to  those  Christians  whom  he  meets  with  in  his  way. 

The  bishop  being  now  advanced  to  the  altar,  salutes  his  clergy  with  one 
single  bow  of  the  head.  When  he  is  on  the  lowest  step,  he  delivers  his 
crook  to  the  sub-deacon,  and  the  deacon  takes  off  his  mitre.  Then  the 
prelate  and  his  officiating  clergy  make  a profound  bow  to  the  cross  on  the 
altar;  after  which  the  clergy  all  withdraw,  except  the  sub-deacon,  who  has 
the  charge  of  the  episcopal  crook,  the  incense-bearer,  two  deacon-assistants, 
one  priest-assistant,  who  stands  at  the  bishop’s  right  hand,  one  deacon  at 
his  left,  and  one  more  behind  him.  The  bishop  says  the  Confiteor,  and 
the  choir  sing  the  Introite. 

At  the  end  of  the  confession,  the  sub-deacon  takes  the  maniple,  which 
was  in  the  book  of  the  New  Testament,  kisses  it,  and  presents  it  to  the 
bishop  for  the  same  purpose ; then  kisses  his  lordship’s  hand,  and  puts  it 
on  his  left  arm : in  the  mean  time  the  canons,  dressed  in  their  robes,  repeat 


J 


248 


ROMAN  CATHOLIC  CHURCH. 


the  confession.  After  this  the  bishop  goes  up  to  the  altar,  and  continuing 
his  prayer,  he  leans  towards  the  altar,  extending  his  arms  upon  the  table 
of  it,  and  kissing  it  with  affection  in  the  middle,  whilst  he  makes  mention 
of  the  sacred  relics  which  are  placed  therein.  The  sub-deacon  now  pre- 
sents him  with  the  book  of  the  New  Testament,  which  he  kisses.  The 
incense-bearer  then  comes  forward  with  the  censer  and  navet,  which  he 
delivers  to  the  deacon,  and  the  bishop  receives  them  from  him,  in  order  to 
bless  the  incense.  The  person  who  officiates  then  takes  the  censer,  per- 
fumes the  altar,  gives  it  back  to  the  deacon,  takes  the  mitre  from  another 
deacon,  goes  to  the  epistle  side,  and  is  thrice  perfumed  there  by  the  deacon 
who  holds  the  censer. 

After  this  ceremony  is  over,  the  bishop  kisses  the  holy  cross,  takes  the 
crosier  in  his  left  hand,  and  leaning  upon  his  two  deacon-assistants,  whilst 
the  deacon  and  sub-deacon  continue  at  the  altar,  goes  to  his  episcopal 
throne.  There,  laying  aside  his  mitre,  and  making  the  sign  of  the  cross, 
from  the  forehead  down  to  the  breast,  he  reads  the  Introite  out  of  a mass- 
book,  which  the  assistant  priest  holds  for  him,  while  another  has  a wax- 
taper  in  his  hand  to  light  his  lordship.  The  two  deacon-assistants  point 
with  their  finger  to  the  place  where  he  is  to  read ; then  ail  sing  the  Kyrie 
together;  after  which  the  bishop  puts  on  his  mitre  and  his  gremial,  which 
is  a sort  of  sacerdotal  apron,  and  sits  down.  The  two  deacon-assistants  now 
seat  themselves  on  each  side  of  him,  and  the  assistant-priest  sits  down  on  a 
stool.  They  all  rise  when  the  choir  concludes  the  Kyrie:  then  the  bishop, 
turning  towards  the  altar,  gives  out  the  Gloria  in  excelsis  with  an  audible 
voice,  which  he  continues  saying  with  his  ministers. 

There  is  nothing  very  remarkable  relating  to  the  gradual , the  hallelu- 
jah, and  the  gospel , unless  it  be  that  the  last  is  ushered  in  by  a kind  of 
procession.  The  master  of  the  ceremonies  walks  first,  after  him  the 
incense-bearer,  and  then  the  light-bearers,  each  with  a burning  taper.  A 
sub-deacon  follows,  with  his  hands  joined,  as  if  he  were  saying  his  prayers. 
The  deacon  comes  next,  with  the  New  Testament  borne  upon  his  breast. 
This  devout  assembly,  passing  in  review  before  the  altar,  salute  it  with 
bended  knees  as  they  pass' along;  and  when  they  are  arrived  at  the  place 
for  reading  the  gospel,  the  deacon,  who  then  stands  between  the  two 
taper-bearers,  turns  to  the  right  of  the  altar,  opens  the  book,  and  begins 
the  lesson  out  of  the  gospel.  When  the  deacon  says,  Dominus  vobiscum , 
the  bishop  rises,  and  lays  aside  his  mitre  and  his  gremial.  When  he 
comes  to  these  words,  Here  begins  the  holy  gospel , he  makes  the  sign  of 
the  cross  ; and,  to  conclude,  blesses  himself  by  another  cross  ; after  which 
the  prelate  resumes  his  crosier,  then  makes  the  sign  of  the  cross  again,  and 
nil  his  ministers  follow  his  example. 

The  gospel  being  read,  he  who  officiates  kisses  the  book,  and  all  of 


ROMAN  CATHOLIC  CHURCH. 


249 


them  return  in  the  same  order  as  they  came  ; — the  assistant-priest  incens- 
ing the  bishop. 

In  the  next  place,  the  bishop  preaches,  or  some  canon,  who  is  a priest, 
performs  that  office  for  him.  After  the  sermon,  the  deacon,  who  sings  the 
gospel,  goes  to  the  left  hand  of  the  bishop,  and,  leaning  a little  forward, 
says  the  Confiteor  before  him. 

After  this  confession  is  over,  the  assistant-priest  publishes  the  indulg- 
ences, and  the  bishop  gives  the  absolution.  If  there  be  no  sermon,  they 
go  on  from  the  gospel  to  the  creed,  which  is  repeated  in  form  like  all  the 
rest. 

The  offertory  follows  the  creed.  The  bishop  reads  it  standing  and  bare- 
headed. When  he  has  done,  he  returns  to  his  seat,  and  puts  on  his  mitre. 
One  deacon  takes  off  his  pastoral  ring,  another  his  gloves,  and  some  sub- 
stantial layman  presents  him  with  a basin  to  wash  his  hands.  The  arch- 
deacon, whom  the  ceremonial  constantly  calls  the  assistant-priest,  gives 
him  the  napkin.  His  lordship  goes  up  again  to  the  altar,  supported  by 
his  two  assistants  ; the  sub-deacon  goes  to  the  credence-table,  and  by  the 
help  of  two  acolytes  puts  on  his  shoulders  the  veil  which  covered  the 
sacred  vessels,  in  such  a manner  that  it  hangs  a little  lower  on  the  righ. 
side  than  on  the  left.  Then  with  his  left  hand  he  takes  the  chalice  and 
paten,  on  -which  are  two  hosts,  duly  prepared,  and  covered  with  a pall 
The  right  hand  lies  lightly  over  the  veil,  the  longest  side  of  which  is 
made  use  of  to  cover  the  chalice.  An  acolyte  follows  the  sub-deacon  to 
the  altar  with  wine  and  water.  The  deacon  presents  the  paten  to  the  per- 
son who  officiates  ; all  this  part  of  the  mass,  which  is  celebrated  in  a 
solemn  manner  by  the  bishop,  is  performed  as  in  common  masses. 

The  assistant-priest  must  take  care  that  the  prelate  who  officiates  fol- 
lows exactly  the  rubric  of  the  mass  ; and  some  of  the  ministers  must  stand 
on  each  side  the  altar  with  lighted  tapers,  to  honour  the  elevation  of  the 
sacrament. 

Wrhen  the  bishop  elevates  the  host,  the  deacon  who  kneels  on  his  right 
side  takes  up  the  border  of  the  celebrant’s  planet.  He  observes  likewise 
the  same  ceremony  at  the  elevation  of  the  chalice.  It  must  be  observed, 
that  an  acolyte  incenses  the  body  and  blood  of  our  Lord,  during  the  eleva- 
tion of  both  one  and  the  other,  three  times  successively.  After  that,  the 
ministers  who  attend  the  mysteries  of  the  sacrifice  with  their  lighted 
tapers,  withdraw  to  the  outside  of  the  presbyterium  to  extinguish  them, 
unless  they  assist  in  the  administration  of  the  sacrament. 

After  the  Agnus  Dei , the  assistant-priest  places  himself  at  the  bishop’s 
right  hand,  and  a deacon  on  his  left.  The  former  kneels,  while  the  cele- 
brant says  a short  prayer,  then  rises  again  immediately,  and  both  of  them 
kiss  the  altar.  The  celebrant  gives  the  kiss  of  peace  to  the  priest,  who 
turns  his  left  cheek  to  receive  it.  After  this  mutual  greeting,  the  assist- 


250 


ROMAN  CATHOLIC  CHURCH. 


ant-priest  distributes  the  kiss  which  he  has  received,  among  the  clioir, 
beginning  with  the  clergy  of  the  highest  quality  in  all  the  congregation. 
The  laity  kiss  the  paxis,  or  instrument  of  peace,  which,  at  less  solemn 
masses,  is  constantly  made  use  of  instead  of  an  immediate  kiss.  There 
is  no  variation  in  what  follows,  from  the  ceremonies  observed  at  common 
masses. 

The  most  solemn  mass  for  the  dead  is  that  which  the  bishop  himself 
celebrates.  The  melancholy  occasion  of  the  ceremony  does  not  admit  of 

Mass  for  the  any  PomPous  decorations  on  the  altar.  All  the  flowers, 
deacl-  festoons,  relics  and  images  are  removed.  Six  yellow  wax- 

lights,  and  a cross  in  the  middle,  are  the  only  ornaments.  Two  other 
tapers  of  the  same  kind  give  light  to  the  credence-table,  which  is  covered 
with  a very  plain,  small  table-cloth,  and  on  which  there  is  no  other  orna- 
ment than  what  is  absolutely  necessary  .for  so  mournful  an  occasion  ; 
such  as  a mass-book,  a holy  water-pot,  a sprinkler,  a thurible,  a navet, 
and  a black  cloth  for  absolution.  The  acolytes  spread  a black  cloth  upon 
the  altar,  and  the  bishop  officiates,  likewise,  in  black.  As  soon  as  mass 
is  over,  he  puts  on  a pluvial  of  the  same  colour ; the  dress  of  his  minis- 
ters, the  episcopal  chair,  and  the  pontifical  books,  are  all  black.  The 
bishop  who  celebrates  this  melancholy  mass  has  no  crosier  in  his  hand,  no 
gloves  on,  nor  his  sandals  upon  his  feet ; nor  does  he  say  the  Judica , the 
Reminis caris,  the  Quam  dilecta,  nor  several  prayers  which  are  said  at 
other  masses.  After  the  Confiteor , he  kisses  the  altar,  but  not  the  book  ; 
nor  do  the  ministers  kiss  any  thing  whatever  during  the  celebration  of  it ; 
for  kisse's  on  such  melancholy  occasions  are  forbidden.  They  do  not  cross 
themselves  at  the  Introite,  nor  is  the  altar  perfumed  with  frankincense  at 
the  beginning  of  this  mass.  In  short,  not  to  mention  several  other  differ- 
ences which  are  of  less  moment  to  the  laity  than  the  clergy,  we  shall 
only  observe,  that  the  person  who  officiates  does  not  smite  his  breast  at 
the  Agnus  ; that  he  does  not  give  the  kiss  of  peace  ; that  he  concludes 
the  mass  without  the  usual  blessing ; that  no  indulgences  are  published  ; 
and  that  the  deacon,  if  it  be  a general  mass  for  many,  says  the  Requiescant 
in  pace , in  the  plural  number,  for  the  repose  of  the  dead. 

The  homily  follows,  and  the  pulpit,  for  that  purpose,  is  hung  with  black ; 
and  if  it  be  a particular  mass  for  any  private  person,  remarkable  for  his 
quality  or  virtues,  his  fortune  and  charitable  endowments,  the  mass  for  the 
rest  and  tranquillity  of  his  soul  in  the  other  world,  is  followed  by  a funeral 
panegyric. 

A Chapelle  Ardente , or  a pompous  representation  of  the  deceased,  is  in 
the  mean  time  erected,  and  adorned  .with  branches,  and  illuminated  with 
yellow  wax-lights,  in  the  middle  of,  or  some  other  part  of  the  church,  or 
round  the  monuments  of  persons  of  distinction.  If  the  deceased  be  not 
buried  in  that  church,  this  chapel  may  be  placed  in  the  nave,  if  he  be  a 


ROMAN  CATHOLIC  CHURCH. 


251 


layman ; or,  if  a clergyman,  in  the  choir,  in  case  it  be  separated  from  the 
presbyterium,  for  it  is  never  allowed  to  be  placed  there.  The  head  of  a 
priest  and  the  feet  of  a layman  are  turned  towards  the  altar.  After  the 
homily,  they  proceed  to  the  absolution  of  the  deceased,  after  the  following- 
manner  : — The  gospel  of  St.  John  being  read,  the  person  who  officiates, 
with  the  deacon  and  sub-deacon,  returns  to  the  middle  of  the  altar,  from 
whence,  after  one  genuflection,  or  one  profound  bow,  in  case  there  be  no 
tabernacle,  they  go  to  the  epistle-side.  The  sub-deacon,  when  at  the  bot- 
tom of  the  steps,  takes  the  cross,  and  after  he  and  the  deacon  have  laid 
aside  their  maniples,  all  of  them  proceed  to  the  place  where  the  Chapelle 
Ardente , or  representation,  is  erected,  in  the  same  order  as  if  to  the  inter- 
ment of  the  corpse.  The  incense-bearer,  and  he  who  carries  the  holy 
water,  walk  first;  the  sub-deacon  follows,  between  the  two  light-bearers, 
with  the  cross.;  after  them  come  the  choir,  with  yellow  tapers  in  their 
hands.  The  person  who  officiates,  with  the  deacon  on  his  left  hand,  walks 
last,  and  no  one  except  himself  is  covered,  unless  they  go  out  of  the 
church,  and  then  all  are  covered  alike. 

Being  arrived  at  the  Chapelle  Ardente , wrhere  the  celebrant  is  to  give 
absolution  to  the  deceased,  the  incense-bearer,  and  the  acolyte,  who  is  the 
holy-water  bearer,  place  themselves  in  that  part  of  the  chapel  which  fronts 
the  altar,  but  somewhat  inclining  to  the  epistle-side,  and  behind  the  person 
who  officiates,  who  has  the  deacon  on  his  right  hand.  The  sub-deacon 
who  carries  the  cross,  and  two  light-bearers,  stand  at  the  other  end,  at  the 
head  of  the  corpse,  a little  towards  the  gospel-side.  When  they  are  all 
placed,  the  person  who  officiates  uncovers  himself,  and,  taking  the  ritual 
out  of  the  deacon’s  hands,  begins  the  absolution  of  the  deceased  by  a 
prayer,  the  first  words  of  which  are,  Non  intres  in  judicium , fyc.  Enter 
not  into  judgment , fyc.  We  shall  omit  some  of  the  responses  that  come 
afterwards,  such  as  the  Libera  nos,  Domine,  fyc.,  to  come  to  the  benedic- 
tion of  the  incense,  after  which  the  celebrant  walks  round  the  representa- 
tion, sprinkling  it  with  holy-water,  perfuming  it  on  both  sides,  and  making 
many  bows  and  genuflections.  When  he  has  performed  the  great  work 
of  absolution,  he  says  the  Pater , and  thereupon  turns  to  the  cross,  repeat- 
ing several  verses  and  prayers,  which  are  inserted  in  the  rituals.  Lastly , 
lie  makes  the  sign  of  the  cross  on  the  representation,  and  says  the 
Requiem  for  the  deceased,  to  which  the  choir  answer,  Requiescat  in  pace , 
— Let  him  rest  in  peace . After  the  absolution,  the  celebrant  and  his 
attendants  return  in  the  same  order  as  they  came. 

About  the  beginning  of  the  fourth  century,  great  attention  began  to  be 
paid  to  the  cross,  on  account  of  St.  Helena’s  good  fortune,  who  was  the 

„ mother  of  the  Emperor  Constantine  the  Great.  She  is  said 

Devotion  paid  to  1 

t?u  Cross.  have  found  the  true  cross  in  her  voyage  to  the  Holy 

Land.  The  son,  who  was  as  religious  as  his  mother,  painted  the  cross  on 


252  ROMAN  CATHOLIC  CHURCH. 

his  standards ; or  rather,  ordered  them  to  be  made  in  that  form.  It  is 
reported,  however,  that  the  cross  was  not  introduced  into  churches  till  the 
beginning  of  the  fifth  century,  notwithstanding  it  had  appeared  upon  the 
coins,  colours,  shields,  helmets,  and  crowns  of  the  emperors,  long  before 
that  time.  The  sixth  Universal  Council,  held  at  Constantinople,  about  the 
close  of  the  seventh  century,  decreed  that  Jesus  Christ  should  be  painted 
in  a human  form  upon  the  cross,  in  order  to  represent  in  the  most  lively 
manner  imaginable,  to  all  Christians,  the  death  and  passion  of  our  blessed 
Saviour;  but  emblematic  figures  of  him  had  been  in  use  for  many  preced- 
ing ages.  Christ  was  frequently  delineated  in  the  form  of  a lamb,  at  the 
foot  of  the  cross,  and  the  Holy  Ghost  in  that  of  a dove.  Sometimes  a 
crown  was  set  over  the  cross,  to  intimate  to  the  faithful  that  the  crown  of 
everlasting  glory  would  be  the  reward  of  their  sufferings  for  the  cross  of 
Christ.  A stag  likewise  was  sometimes  painted  at  the  foot  of  this  sacred 
wood,  because  that  beast,  being  an  enemy  to  serpents,  is  the  symbol  of 
Christ,  who  is  the  enemy  of  the  devil.  But  all  these  emblematical  figures 
were  laid  aside,  at  the  sight  of  Jesus  Christ  represented  on  the  cross  in 
the  human  form,  by  a decree  of  the  sixth  (Ecumenical  Council.  This  was 
the  origin  of  crucifixes. 

The  cross  which  Christ  suffered  on,  as  some  have  affirmed,  was  made 
of  oak.  This  was,  it  is  said,  fortunately  found  by  St.  Helena,  together 
with  the  inscription  written  over  it.  Pope  Sergius,  about  the  year  690, 
found  another  large  piece  of  the  cross,  which  is  carefully  preserved  at 
Rome ; and  in  1492,  the  inscription  was  found  again  in  a church  that  was 
repairing  in  the  same  city.  It  was  said  to  have  been  concealed  in  a waif 
and  the  troubles  of  the  times  had  occasioned  it  to  lie  there  forgotten. 
Upon  this  occasion,  Pope  Alexander  VI.  issued  a bull,  promising  a yearly 
pardon  of  all  their  sins  to  all  such  devout  Christians  as  should  annually, 
on  the  last  Sunday  in  January,  visit  the  church  where  that  inscription  had 
been  discovered.  A large  part  of  the  same  inscription  upon  the  cross  was 
likewise  to  be  seen  at  Toulouse,  among  the  Benedictine  monks,  until  the 
close  of  the  eighteenth  century.  It  was  publicly  exposed  twice  a year, 
viz.,  the  third  of  May  and  the  fourteenth  of  September ; and  at  such  times 
it  was  steeped  in  a certain  quantity  of  water,  which  was  afterwards  given 
to  the  sick,  whose  faith  led  them  to  believe  that  they  derived  great  benefit 
from  it.  In  order  to  reconcile  this  relic  with  that  at  Rome,  the  same  argu- 
ments must  be  made  use  of  as  a certain  monk  does  with  respect  to  tho 
nails  of  the  cross.  Two  of  those  nails  which  fastened  our  Saviour  to  the 
cross  were  found  in  the  time  of  Constantine,  who  adorned  his  helmet  and 
horse’s  bridle  with  them.  Rome,  Milan,  and  Treves,  boast  of  having  one 
of  those  nails  in  their  possession  ; that  at  Rome  is  to  be  seen  in  the  Church 
of  the  Holy  Cross  of  Jerusalem,  and  is  annually  exposed  to  the  veneration 
of  the  people  ; that  at  Milan  has  equal  respect  paid  to  it,  and  as  there 


ROMAN  CATHOLIC  CHURCH. 


253 


is  some  reason  to  believe  this  to  be  the  same  with  Constantine’s,  it  is  very 
happily  applied  to  one  of  the  prophecies  of  the  Prophet  Zacharias,  viz., 
chap.  xiv.  verse  20.  That  of  Treves  is  not  quite  so  much  regarded ; 
but,  however,  it  deserves  no  less  the  adoration  of  the  devout.  These 
are  tne  three  remarkable  nails  which  pierced  Christ’s  hands  and  feet. 
The  others,  to  which  it  has  been  thought  proper  to  ascribe  the  melan- 
choly honour  of  having  been  instrumental  to  our  Saviour’s  sufferings, 
are  either  those  which  have  been  rubbed  against  the  former,  in  order  to 
receive  the  same  divine  and  miraculous  qualities ; or  they  are  only  little 
parts  of  the  true  and  genuine  ones,  like  that,  for  instance,  at  Aix-la-Cha- 
pelle,  which  is  the  point  only  of  that  shown  at  Rome ; or  they  are 
only  such  as  have  fastened  the  various  pieces  of  the  cross  together. 
Some  of  them  are  likewise  supposed  to  be  nails  of  crosses  to  which  seve- 
ral holy  martyrs  were  formerly  fixed ; and  as  martyrs  are  the  members  of 
Christ,  there  is  some  authority  for  maintaining  them  to  be  the  nails  of 
our  Saviour’s  cross.  Pope  Innocent  VI.,  in  1353,  appointed  a festival  for 
these  sacred  nails. 

In  regard  to  the  genuineness  of  the  cross  found  by  St.  Helena,  we  sus- 
pect some  difficulty  would  present  itself  in  establishing  that  important 
point,  for  there  is  a great  number  of  Catholic  churches  which  boast  of 
being  in  possession  of  the  genuine  cross,  and  consequently  declare  St. 
Helena  to  be  an  impostor.  It  is,  however,  of  no  great  moment,  since  all 
the  crosses  possess  the  same  power  of  performing  the  most  extraordinary 
miracles.  This  is,  however,  positively  denied  by  the  true  believers  in  the 
St.  Helena  cross,  and,  in  order  to  substantiate  this  faith,  they  affirm  that 
she  was  puzzled  how  to  distinguish  our  Saviour’s  cross  from  two  others 
which  she  found  near  it ; viz.,  the  crosses  of  the  two  thieves  ; but  St. 
Macarius,  however,  very  kindly  and  opportunely  stepped  in  to  solve  the 
important  problem:  he  directed  the  people  to  join  with  him  in  player,  and 
begged  of  God  that  he  would  vouchsafe  to  discover  to  him  which  was  the 
true  cross:  and  God  heard  him.  A woman  at  the  point  of  death  was 
brought  to  the  crosses  of  the  two  thieves,  and  made  to  touch  them  one 
after  another,  but  to  no  manner  of  purpose : after  this,  she  was  brought 
to  our  Saviour’s,  and  was  immediately  conscious  that  her  distemper  was 
removed  ; whereas,  till  that  time,  the  most  artful  medicines  had  proved 
ineffectual. 

The  cross  of  the  good  thief  was  long  after  found,  and  carried  to  Rome. 
It  is  at  the  Church  of  the  Holy  Cross  of  Jerusalem. 

Loretto  is  famous  for  the  image  of  our  Lady.  There  is  likewise  a 

„ , , , . miraculous  image  made  by  St.  Luke,  in  the  borough  of 
cifixes.  Cirolo,  on  the  road  to  that  city. 

The  Santissimo  Crocifisso  in  the  church  of  St.  Dominic  the  Great,  at 
Naples,  is  composed  of  wood  ; nor  does  the  coarseness  of  the  stuff  in  the 
17 


251 


ROMAN  CATHOLIC  CHURCH. 


least  diminish  its  value;  the  gratitude  it  showed  to  St.  Thomas  Aquinas, 
by  thanking  him  in  an  eloquent  speech,  for  his  beautiful  and  instructive 
writings,  no  doubt  redoubles  the  zeal  of  all  those  devout  Christians  who 
visit  the  chapel. 

The  Santo  Volto  at  Lucca  is  made  of  cypress,  and  dressed  in  a very 
pompous  vestment ; its  shoes  are  silver,  covered  with  plates  of  gold  ; and 
its  head  is  adorned  with  a crown,  set  all  round  with  jewels.  It  is  said 
that  Nicodemus  was  the  artificer  who  made  it ; but  it  is  the  general  belief, 
that  the  face  is  the  only  part  for  which  we  are  indebted  to  the  said  Nico- 
demus ; nor  ought  this  belief  to  be  questioned,  except  by  those  stubborn, 
stiff-necked  heretics,  who  presume  to  impugn  the  veracity  of  the  following 
narrative.  The  bold  undertaking  having  drawn  down  certain  angels  from 
heaven,  out  of  curiosity,  to  see  how  Nicodemus  could  accomplish  so  im- 
portant a task,  they  were  soon  tired  with  the  slow  progress  which  he 
made  ; and,  being  moved  with  compassion  for  a man  whose  zeal  had 
prompted  him  to  undertake  a more  than  human  work,  they,  in  a truly  an- 
gelic manner,  gave  it  the  finishing  stroke  themselves  ; and  on  that  account 
the  crucifix  took  the  name  of  Santo  Volto.  How  this  wonderful  crucifix 
came  to  Lucca  we  acknowledge  ourselves  at  a loss  to  determine.  At  first, 
it  was  carried,  or  rather  went  of  itself,  and  took  up  its  abode  at  St.  Fre- 
dianus’s  Church;  but  either  finding  itself  there  too  much  confined,  or 
having  particular  reasons  for  removing  its  quarters,  it  fled  to  the  cathedral 
of  Lucca,  and  remained  suspended  in  the  air,  until  an  altar  was  erected 
for  it,  on  the  spot  where  it  was  found.  This  charitable  crucifix,  one  day, 
according  to  Curtius,  was  determined  to  bestow  one  of  its  shoes  upon  a 
poor  man,  who  begged  its  charitable  assistance.  This  gift  was  made 
known,  the  shoe  was  redeemed,  and  the  poor  man  had  the  value  of  it 
given  him  in  gold. 

The  crucifix  at  Loretto  is  famous  for  divers  miracles.  The  angels  trans- 
ported it  with  the  Santa  Casa  from  Palestine  to  Italy.  A crucifix  of  St. 
Mary  Transpontina,  at  Rome,  frequently  conversed  in  the  most  familiar 
manner  with  St.  Peter  and  St.  Paul. 

The  sacred  crucifix  at  Trent  is  remarkable  for  the  approbation  which 
it  gave  to  the  decrees  of  the  council  held  in  that  city  in  the  sixteenth 
century. 

In  the  church  of  the  Beguine  nuns,  at  Ghent,  there  is  a crucifix  with 
its  mouth  always  open.  One  of  the  Beguines,  affronted  at  being  excluded 
from  a party  of  pleasure  which  had  been  made  one  day  in  the  carnival, 
complained  to  the  crucifix  of  it,  which,  at  the  same  time  that  it  exhorted 
her  not  to  disturb  herself,  nor  to  be  vexed  at  the  disappointment,  invited 
her  to  be  its  wedded  bride,  and  she  died  the  next  day  ! Ever  since  that 
time,  the  crucifix  has  remained  wfith  its  mouth  open  ! 

Wf  must  not  omit  the  crucifix  at  Bavaria,  which  wfas  discovered  by  a 


ROMAN  CATHOLIC  CHURCH. 


255 


stag  that  was  hunted  by  some  dogs.  The  stag  showed  it  to  the  huntsmen 
with  his  foot,  and  never  attempted  to  make  his  escape,  till  he  had  disco- 
vered the  crucifix  to  them.  This  miracle  happened  in  the  reign  of  Char- 
lemagne, and  gave  the  name  to  the  Convent  of  Pollingen,  the  first  syllable 
of  which  seems  to  express  the  barking  of  dogs.  A fair  was  established 
at  Pollingen,  by  which  means  the  crucifix,  convent,  and  church,  which 
St.  Boniface  erected  there,  soon  grew  famous,  and  drew  upon  Pollingen 
the  jealousy  of  Weilhaum,  a small  adjacent  village.  They  procured  the 
fair  to  be  removed  thither,  which  slackened  the  devotion  of  the  Bavarians, 
and  soon  occasioned  the  crucifix  to  be  forgotten  ; but  it  soon  revenged  itself, 
by  becoming  an  incendiary,  and  laying  the  little  town  of  Weilhaum  in  ashes. 
Notwithstanding  this  public  calamity,  that  town  could  not  agree  to  part 
with  the  treasure  which  it  had  so  unjustly  obtained ; but  a second  fire, 
which  once  more  destroyed  it,  obliged  the  unhappy  town  to  restore  what 
it  had  so  sacrilegiously  usurped. 

In  a church  at  Cologne  there  is  a crucifix,  the  head  of  which  is  covered 
with  a peruke.  The  date  of  this  head-dress  is  not  known ; but  all  that 
can  be  said  of  it  is,  that  it  cannot  be  of  any  long  standing,  since  the  use  of 
perukes  is  pretty  modern.  This  peruke  is  very  marvellous,  for  the  hair  is 
never  diminished,  although  the  devotees  who  visit  it  never  take  their  leave 
without  carrying  away  one  or  two  locks  of  it. 

We  shall  not  enter  into  the  history  of  an  infinite  number  of  crucifixes, 
dispersed  over  various  parts  of  the  Catholic  countries,  some  of  which  have 
shed  tears,  others  sweated  blood,  and  others,  again,  have  discovered  sacri- 
leges, and  struck  the  malefactors  either  blind  or  lame.  Some  have  even 
restored  life  to  the  dead,  and  others  health  to  the  diseased,  and  all  have 
distinguished  themselves  by  some  miraculous  events.  Neither  shall  we 
mention  any  domestic  crucifixes,  since  their  favours  seldom  reach  farther 
than  the  families  which  they  protect ; we  cannot,  however,  in  justice  to 
the  latter,  omit  to  mention  the  crucifix  which  obliged  F.  Bencius  with 
several  nocturnal  visits,  and  at  last  made  him  determine  to  assume  the 
Jesuit’s  habit. 

From  the  adoration  of.  wooden  crosses,  the  Catholics  proceed  to  that  of 
metal  objects,  among  which  bells  maintain  a very  exalted  rank,  at  the  same 
Custom  of  time  that  they  are  invested  with  qualifications  of  which,  for 
churches.  some  particular  reason,  the  Protestant  bells  are  wholly  des- 

titute. Among  other  incomparable  properties  of  the  Roman  Catholic  bells, 
they  are  said  to  represent  the  duration  of  the  Gospel,  whose  glorious  sound 
has  been  carried  throughout  the  whole  earth.  They  likewise  represent 
the  Church  encouraging  the  faithful  to  praise  the  Lord,  and  the  pastors 
of  the  Gospel  preaching  the  word  of  God.  They  have,  besides,  several 
other  mysterious  significations,  which  are  to  be  met  with  in  the  rituals. 
And  as  a further  proof  of  the  miraculous  power  of  the  Catholic  bells,  it  is 


25G 




ROMAN  CATHOLIC  CHURCH. 


stated  that  in  a church  at  Rome  there  was,  formerly,  preserved  a part  cf 
the  sound  of  the  bells  of  Jerusalem. 

The  ceremony  of  blessing  hells  is  by  the  people  called  christening  them, 
because  the  name  of  some  of  the  saints  is  ascribed  to  them,  by  virtue  of 
„ . whose  invocation  they  are  presented  to  God,  in  order  that 

Bells-  they  may  obtain  his  favour  and  protection.  The  benediction 

devotes  them  to  God’s  service,  that  he  may  confer  on  them  the  power,  not 
of  basely  striking  the  ear,  but  of  touching  the  heart  by  the  influence  of  the 
Holy  Ghost.  When  they  are  thus  blessed  and  rung  out,  they  contribute 
very  much  towards  the  priest’s  success  in  exorcisms,  &c. 

It  is  the  bishop’s  peculiar  province  to  perform  this  ceremonjr,  which 
consists,  chiefly,  in  washing  the  bell  inwardly  and  outwardly  with  salt  and 
water,  and  anointing  it  with  oil.  It  is,  afterwards,  in  a manner  baptized 
with  holy  chrism,  upon  which  it  is  consecrated  in  the  name  of  the  sacred 
Trinity;  and  the  saint  who  stands  its  godfather  is  then  nominated.  The 
bell  thus  christened,  or  consecrated,  is  then  perfumed. 

Pope  John  XIII.  was  the  first  who  baptized  bells,  by  giving  his  own 
name  to  that  of  St.  John  de  Lateran  in  965.  As  the  consecration  of  bells 
represents,  according  to  the  rituals,  the  consecration  of  pastors,  so  the  in- 
ward and  outward  ablution,  succeeded  by  the  anointing  with  oil,  denotes 
the  sanctification  of  their  baptism  ; the  seven  unctions  in  the  form  of  a * 
cross,  show  that  pastors  should  excel  all  other  Christians  in  the  graces  of 
the  Holy  Ghost,  and  possess  the  fulness  thereof  typified  by  the  seven  gifts ; 
the  anointing  the  inside  with  the  chrism  signifies  a complete  fulness  of  the 
Holy  Ghost,  with  which  the  bishop  finds  himself  endowed  by  his  ordina- 
tion. The  perfuming  includes  mysteries  of  no  less  importance.  As  the 
smoke  of  the  perfumes  arises  in  the  bell,  and  fills  it,  so  a pastor  who  is 
adorned  with  the  fulness  of  God’s  Spirit  receives  the  perfume  of  the  solemn 
vows  and  supplications  of  the  faithful. 

Durant,  in  his  treatise  De  Ritibus,  says,  that  “ The  metal  of  a bell 
denotes  the  strength  of  a preacher’s  understanding,  and  the  clapper  his 
tongue  ; the  stroke  of  the  clapper,  the  censure  of  the  latter  against  immo- 
rality and  profaneness  ; the  part  that  holds  the  clapper  signifies  the  mode- 
ration of  the  tongue.  The  wood  on  which  the  bell  hangs  represents  the 
wood  of  the  cross ; the  pieces  to  which  the  wood  is  fixed,  the  oracles  of 
the  prophets.  The  cramp-iron,  fixing  the  bell  to  the  wood,  expresses  the 
preacher’s  attachment  to  the  cross  of  Christ.  The  bell-rope  likewise  in- 
cludes considerable  mysteries;  the  three^ cords,  for  instance,  of  which  it  is 
made,  are  the  three  senses  of  the  Scripture,  viz.  the  historical,  the  moral, 
and  the  allegorical:  they  are  likewise  emblematical  of  the  three  persons 
of  the  Holy  Trinity.” 

Images  were  early  introduced  into  churches,  and  were  designed  to 
heighten  the  devotion  of  the  people  by  such  objects  as  strike  the  senses. 


ROMAN  CATHOLIC  CHURCH. 


25/ 


„ , . God  is  painted  in  churches  like  a venerable  old  man,  he 

images.  having  styled  himself  the  “ Ancient  of  Days;"  the  Son  is 

represented  likewise  as  a man,  he  having  put  on  a human  form  ; and  the 
Holy  Ghost,  in  the  form  of  a dove,  the  hieroglyphic  of  simplicity  and 
integrity.  The  angels  are  painted  as  young  boys,  with  wings  on  their 
shoulders  ; their  character  and  industry,  as  ministers  of  God,  being  de- 
scribed by  nothing  more  aptly  than  the  youth  of  man,  and  the  agility  of 
birds.  Jesus  Christ  was  formerly  represented  in  the  form  of  a lamb,  with 
one  foot  before  the  cross ; and  sometimes  as  a shepherd  with  a lamb  on 
his  shoulders.  The  manner  of  painting  the  Holy  Ghost  like  a dove  is 
very  ancient,  and  even  the  Eucharist  was  formerly  kept  in  a box,  made  in 
the  shape  of  that  bird. 

There  are  few  Christians  who  are  strangers  to  the  pretended  miracles 
and  wondrous  effects  of  the  images  of  the  Catholic  saints.  We  shall  give 
, , the  reader  some  instances.  The  image  of  Jesus  Christ, 

Miracles  wrought  ° 

by  images.  which  an  impious  wretch  had  stabbed  with  his  dagger,  on 

feeling  the  blow,  laid  its  hand  upon  the  wound  : this  image  is  famous  at 
Naples.  But  that  of  “ Our  Lady,”  now  at  Rome,  in  the  Pauline  Chapel, 
made  by  St.  Luke,  the  celebrated  painter  and  evangelist,  is  no  less  remark- 
able. It  is  reported  that  the  angels  have  frequently  sung  the  litanies  round 
her.  The  image  of  St.  Catharine  of  Sienna  has  often  driven  away  devils, 
and  wrought  several  other  extraordinary  miracles.  Our  Lady  of  Lucca, 
being  treated  in  a very  insolent  manner  by  a soldier,  who  threw  stones  at 
her,  and  had  nearly  broken  the  head  of  the  young  Jesus,  whom  she  held 
in  her  right  arm,  placed  the  child  in  a moment  on  her  left ! and  the  child 
liked  that  situation  so  well,  that  since  that  accident  he  has  never  changed 
it ! It  would  be  tedious  here  to  give  the  history  of  several  other  miracu- 
lous images,  there  being  entire  books  written  upon  the  subject,  to  which 
we  must  refer  the  curious  reader. 

By  the  sacred  or  holy  shroud,  is  meant  that  in  which  the  body  of  the 
Redeemer  was  wrapped  in  the  sepulchre,  while  the  soul  descended  into 
The  holy  to  triumph  over  death  and  the  grave.  There  are  two 

shrouds.  celebrated  shrouds  in  Europe ; that  of  Besan^on,  and  that 

of  Turin.  Both  of  these  were  brought  from  Palestine  in  the  time  of  the 
Crusades,  about  the  beginning  of  the  twelfth  century. 

The  shroud  of  Besancon  is  famous  for  the  miracles  it  has  wrought.  It 
* © 

has  even  raised  the  dead  ; and  this  resurrection,  which  happened  in  the 

Shroud  of  Be-  f°urteenth  century,  considerably  increased  its  reputation. 

sm§on.  The  Church  of  St.  Stephen,  where  this  sacred  relic  was 

once  kept,  was  soon  found  too  small.  The  vast  crowd  of  devotees  who 

docked  in  from  all  quarters  to  see  it,  obliged  them  to  erect  a wooden 

theatre  before  the  church,  and  afterwards  a stone  one,  from  whence  it  is 

exposed  to  public  view  twice  a year,  viz.  on  Easter-day  and  on  the  Sun- 


258 


ROMAN  CATHOLIC  CHURCH. 


day  after  Ascension.  Chifflet,  in  his  Dissertation,  has  preserved  the 
memory  of  the  miracles  which  were  performed  by  this  relic.  It  has  seve- 
ral times  cured  desperate  distempers,  restored  the  blind  to  sight,  put  a stop 
to  the  plague  ; nay,  the  very  images  of  this  holy  relic  have  wrought  mi- 
raculous cures. 

The  holy  shroud  of  Turin  falls  nothing  short  of  the  other  : this,  like- 
wise, was  brought  from  Jerusalem,  and  we  are  informed  by  Chifflet,  that 
after  two  or  three  times  changing  its  situation,  it  fixed  itself 

Shroud  of  Turin.  ^ jast  at  Turin,  in  the  Chapel  of  the  Holy  Shroud , which 

is  within  the  cathedral.  This  relic  is  noted  equally  with  the  other  for 
its  surprising  miracles.  In  1534,  its  very  presence  only  delivered  some 
that  were  possessed  of  devils ; and  if  the  father  of  a certain  child,  who 
saw  his  son  drowning,  bad  not  invoked  its  aid  and  assistance,  the  youth 
would  have  been  inevitably  lost.  It  is  exposed  to  public  view  on  the 
fourth  of  May,  being  its  festival,  which  was  instituted  by  Julius  II.  in 
1506.  According  to  Chifflet,  the  shroud  was  then  at  Chamberg.  The 
plague  which  raged  in  Italy,  in  1578,  was  the  cause  of  its  being  brought 
to  Turin.  Duke  Emanuel  Philibert,  who  had  it  translated,  promised  to 
restore  it  to  the  people  of  Chamberg ; but  neither  he  nor  his  successors 
ever  performed  that  promise ; and  the  Savoyards  complain  that  their 
country  has  been  exposed  to  great  calamities  ever  since  it  has  been  re- 
moved. The  mule  which  carried  the  sacred  relic,  and  would  not  stir 
one  step  beyond  the  gate  of  Chamberg,  is  a manifest  proof  of  the  right 
which  the  inhabitants  possess  to  such  an  invaluable  property.  Pope 
Julius  established  a society  in  honour  of  this  sacred  relic,  to  comply  with 
the  devotion  of  Duke  Charles  and  Claude  his  mother.  He  added  indulg- 
ences for  those  who  visited  its  chapel  and  paid  their  devotions  there  on 
stated  days. 

Besides  these  two  shrouds,  there  is  one  deposited  in  the  church  of  St 
Cornelius,  at  Compiegne.  There  are  three  others  at  Rome  ; one  at  Milan ; 
one  at  Lisbon  ; and  one  at  Aix-la-Chapelle  : most  of  them  are  known  by 
the  name  of  Veronica.  There  are  likewise  two  others  in  the  latter  city; 
one  called  the  Holy  Garment  in  which  Joseph  of  Jlrimathca  wrapped  the 
body  of  Our  Blessed  Saviour,  when  he  put  him  into  the  sepulchre ; the 
other,  which  they  particularly  call  the  Holy  Handkerchief  is  that  with 
which  the  face  of  Christ  was  covered,  and  which  St.  Peter  found  in  a 
separate  place  from  the  other  vestments , as  an  infallible  testimony  that 
Christ  was  risen. 

No  layman  is  permitted  to  make  use  of  any  sacred  utensils  whatsoever. 

Sacred  Vessels,  It  is  the  privilege  of  the  clergy  alone  to  handle  them  : this 
die ’aitar?ngin°  l°  custom  is  borrowed  from  the  Jews. 

The  Chalice  must  be  made  either  of  gold  or  silver : in  the  infancy  of 
the  church,  the  chalices  were  all  wood ; but  in  process  of  time  they  were 


ROMAN  CATHOLIC  CHURCH. 


259 


The  Pix. 


made  of  glass  or  marble,  and  at  last  of  silver  or  gold.  The 

The  Chahce,  j^jg^op  js  obliged  to  consecrate  the  chalices,  as  well  as  the 
patens,  both  within  and  without.  Small  chalices,  generally,  are  nine 
inches  in  height,  and  large  ones  eleven  or  twelve. 

The  Paten  must  be  made  of  the  same  metal  as  the  chalice,  arid  the  use 
of  it  is  to  hold  the  consecrated  host;  it  must  likewise  be  answerable  to 
the  size  of  the  chalice,  that  is,  about  six  or  eight  inches  in 

The  Paten.  , . 

diameter. 

The  Pix,  in  which  the  Holy  Sacrament  is  deposited,  must  be,  at  least, 
of  silver,  gilt  within,  and  its  foot  must  be  half  a span  high.  The  height 
of  the  cup  must  be  proportioned  to  its  breadth,  and  the  bot- 
tom must  have  a gentle  rising,  in  order  the  more  commo- 
diously  to  take  out  the  wafers  when  there  are  bat  few  in  it,  and  to  cleanse 
it  when  there  is  occasion.  The  wafers  are  not  to  lie  above  eight  days  at 
most  in  the  pix,  without  the  latter  being  cleansed,  lest  they  should  happen 
to  grow  mouldy.  A veil  in  the  form  of  a tent  made  of  a rich  white  stuff, 
with  a fringe  round  it,  must  cover  this  precious  repository  of  the  wafers. 

There  must  likewise  be  a box  to  car.ry  the  communion  to  the  sick,  made 
of  silver,  gilt  within ; and  it  must  be  put  into  a white  silk  purse,  and  hung 
about  the  neck,  in  such  places  as  are  difficult  of  access.  The  box  and  pix 
must  be  blessed. — There  must  be  another  box  for  large  wafers,  which  are 
round,  and  rather  larger  than  the  others;  and  this  may  be  made  of  silver, 
tin,  pasteboard,  &c.,  lined  with  white  taffeta  within,  and  adorned  with  some 
rich  silk  without:  a round  leaden  plate,  covered  with  taffeta,  must  be  put 
into  the  box,  that  the  wafers  may  be  always  ready.  These  wafers  must 
neither  be  kept  in  too  dry,  nor  too  moist  a place.  Such  as  are  too  stale 
must  never  be  made  use  of. 

The  Sun  for  exposing  the  Holy  Sacrament  must  be  made  of  silver:  the 
foot  of  the  smallest  must  be  a span  in  height.  This  sun  must  have  two 
crystals,  one  third  of  a span  in  diameter,  or  more,  that  a 
large  wafer  may  the  more  commodiously  be  put  between  ; 
and  this  must  be  set  in  a little  half-moon  made  of  silver,  and  gilt.  One  of 
the  crystals  must  be  fastened  to  the  sun  by  a small  chain,  like  the  case  of 
a watch  : there  must  be  a cross,  likewise,  over  the  sun. 

The  Thurible  may  be  made  of  silver  or  pewter,  but  there  should  be  four 
chains  to  it.  Two  thuribles  are  used  in  processions  of  the  Holy  Sacra- 
ment, but  at  no  other  times.  The  navet  must  be  of  the 

The  Thurible.  , . , , , ... 

same  metal  with  the  thurible. 

Germanus,  of  Constantinople,  says,  that  the  thurible  represents  the  hu- 
man nature  of  Christ.  The  burning  of  the  perfume  is  his  divine  nature; 
the  perfume  itself,  the  Holy  Ghost : the  incense  is  the  emblem  of  penance, 
of  preaching  the  gospel,  and  the  prayers  of  the  faithful.  It  also  repre- 
sents the  virtues  and  good  works  of  the  saints.  The  thurible,  according 


The  Sun. 


2G0 


HOMAN  CATHOLIC  CHURCH. 


to  St.  Austin,  is  likewise  the  image  of  Christ’s  body.  St.  Ambrose  very 
gravely  observes,  that  an  angel  appears  at  this  ceremony. 

The  Incense , which  is  made  use  of  at  church,  must  be  of  an  odoriferous 
smell,  and  be  a little  broken  before  it  is  put  into  the  navet,  but  not  reduced 
to  powder. 

The  Holy-water  pot  ought  to  be  made  of  silver,  pewter,  or  tin  ; the 
sprinkler  of  the  same,  or  else  of  wood,  with  hog’s  bristles  or  wolf’s  hair 
ri  , twisted  round  about  it ; and  at  the  end  of  it  there  must  be  a 

Tie  Holy,  water  7 

P°u  hollow  knob  with  holes,  in  which  a small  sponge  is  enclosed. 

There  must  be  two  vessels  of  pewter,  delf,  or  earthenware,  for  washing 
the  corporals,  pales,  purificatories,  and  chalices.  In  the  place  where  the 
wafers  are  made,  there  must  be  another  pewter  or  earthenware  vessel,  to 
be  appropriated  to  this  use,  and  no  other. 

The  Peace-utensil  must  be  made  of  gold,  silver,  or  embroidery,  with 
some  pious  image  of  the  crucifix,  or  other  mystery,  upon  it.  It  must  be 
The  Peace  uten  ^alf  a sPan  high,  not  quite  an  inch  broad,  and  end  in  a 

sil-  semicircle  at  top.  There  must  be  a small  handle  to  hold 

it  by,  to  which  a veil  must  be  fastened,  of  the  colour  of  the  service  of  the 
day  to  wipe  it  with. 

The  Corporals  must  be  made  of  fine  white  linen  ; not  too  thin,  nor 

stitched,  and  without  lace ; but  if  there  be  any  lace,  it  must  be  very  nar- 

row, and  not  more  than  two  fingers  broad  at  the  projecting 
edge.  In  that  part  where  the  priest  most  commonly  kisses 
the  altar,  a small  cross  must  be  placed,  and  made  of  white  silk,  or  thread, 
in  this  formal.  The  corporals  must  be  folded  in  such  a manner,  that  all 
the  ends  may  be  inside,  and  not  seen. 

The  use  of  corporals  is  said  to  have  been  appointed  by  Pope  Eusebius, 
or  by  Sylvester  I.  This  represents  the  sheet  in  which  our  Saviour’s  body 
was  wrapped  after  his  death,  and  for  that  reason  can  be  made  of  nothing 
but  linen. 

The  Pales  must  be  made  of  the  same  linen  as  the  corporals,  and  lined 
with  stiffening  pasteboard.  Upon  these  there  must  be  neither  embroidery, 
cross  or  image,  nor  any  lace  round  them  ; but  four  small 
tassels  only  at  the  four  corners  to  hold  them  by.  They 
must  be  blessed  with  the  corporals,  and  no  person  under  a sub-deacon  may 
presume  to  touch  them. 

The  Purificatories  are  made  of  linen,  and  are  two  spans  in  length : 
The  Purifieato-  lhey  are  folded  three  times  double,  and  there  must  be  a 
ries-  small  cross  of  blue  thread  in  the  middle  of  them. 

The  outside  of  the  Purses  for  the  corporals  is  made  of  the  same  kind 
of  stuff  as  the  other  decorations,  but  the  inside  is  lined  with  fine  white 
linen,  with  a strong  pasteboard  between.  These  purses  are 
about  a span  wide,  are  fastened  by  a button  and  loop,  and 


The  Corporals. 


The  Pales. 


The  Purses. 


ROMAN  CATHOLIC  CHURCH. 


20 1 


have  a cross  embroidered  on  the  outside,  of  about  three-quarters  of  a span 
in  length. 

^The  Veil  of  the  Chalice  is  made  of  silk,  and  of  the  same  colour  as  the 

The  Veil  of  the  rest  ^ decorations  ; it  is  three  spans  square,  and  has  no 
Chalice.  cross,  or  any  other  figure  whatever. 

In  those  churches  in  which  the  solemn  service  is  performed,  the  sub- 
deacon must  have  veils  of  ten  spans  long  and  as  wide  as  the  silk,  of  four 
colours,  viz.  white,  red,  green,  and  purple,  wherewith  to  hold  up  the  paten 
at  high  mass.  Black  veils  are  never  made  use  of,  not  even  at  masses  for 
the  dead,  nor  even  on  Good  Friday.  They  must  be  made,  therefore,  of 
white  silk,  and  be  edged  with  lace.  Alet's  Ritual  adds,  “that  in  the  most 
celebrated  churches,  there  must  be  another  white  veil  of  the  same  size, 
but  more  costly,  to  throw  over  the  shoulders  of  the  celebrant,  when  he 
carries  the  host  in  procession  ; and  in  the  parish-church  there  must  be  a 
canopy  likewise  of  white  silk,  for  the  holy  viaticum , when  it  is  carried  to 
the  sick,  of  five  or  six  spans  long,  and  four  wide,  or  rather  more.  The 
valla  nee,  with  the  fringe,  must  be  a span  and  a half  deep,  and  both  must 
be  made  of  white  silk.  It  must  be  carried  with  two  poles  of  five  or  six 
spans  long,  which  are  covered  with  the  same  silk  as  the  canopy,  if  they 
are  neither  painted  nor  gilt.”  He  who  carries  the  Holy  Sacrament  to  the 
sick  is  inferior  to  him  who  carries  it  in  procession. 

There  must  be  veils,  likewise,  or  covers,  to  the  crosses  and  images  in 
Passion-week,  which  must  be  made  of  camlet,  or  some  other  stuff  of  purple 
colour,  but  without  any  figure,  image,  cross,  or  other  implements  of  the 
Passion. 

In  every  parish-church  there  ought  to  be  a standard,  about  nine  or  ten 
spans  high,  and  six  long,  of  a colour  suitable  to  its  patron  ; and  in  the 
middle  of  it  the  patron  must  be  represented  in  embroidery.  This  stand- 
ard must  be  of  satin,  damask,  taffeta,  or  camlet,  lined  with  linen,  or  alight 
stuff,  and  have  a silk  border,  and  a fringe  all  round  it.  The  pole  of  it 
must  be  about  three  yards  long. 

The  pope  performs  the  ceremony  of  baptizing  and  giving  his  benedic- 
tion to  the  Agnus  Dei's  in  the  first  year  of  his  pontificate,  and  repeats  it 

The  Benediction  on  eve]T  seventh  year.  These  Agnuses  are  a sort  of  pas- 
of  the  Agnus  Dei.  tils,  made  of  wax,  in  the  form  of  an  oval  medal,  upon  which 
Jesus  Christ  is  represented  under  the  appearance  of  a lamb,  holding  a 
cross  ; for  which  reason  they  are  called  Agnuses.  The  wax  was  formerly 
provided  by  one  of  the  gentlemen  of  his  holiness’s  chamber,  who  held  his 
office  from  the  master  or  chamberlain  of  the  sacred  palace.  Those  who 
were  desirous  to  have  any  Agnuses , laid  some  wax  upon  the  altar  of  St. 
Peter  and  an  apostolic  sub-deacon  fetched  it  thence,  and  carried  it  to  an 
npartment  in  the  pontiff’s  palace.  The  sub-deacon  and  his  colleagues, 
assisted  by  some  of  the  acolytes,  moulded  the  wax,  and  with  great  devotion 


282 


ROMAN  CATHOLIC  CHURCH. 


and  neatness  made  it  up  into  Agnuses,  according  to  the  directions  of  tne 
Reman  ceremonial.  These  sacred  pastils  are  now  provided  at  the  expense 
of  the  apostolic  chamber.  The  wax,  which  is  the  ground-work  or  sub- 
stance of  them,  is  melted  in  a quantity  of  sacred  oil  or  chrism  of  the  pre- 
ceding year.  When  the  materials  are  completely  prepared,  the  Jlgnuses 
are  presented  to  the  pontiff  in  one  or  more  basins,  and  he  gives  them  his 
benediction. 

On  Easter  Tuesday  the  sacristan  performs  the  benediction  over  the 
water  used  for  baptizing  the  Agnuses;  and  the  next  day,  as  soon  as  the 
pontifical  mass  is  ended,  his  holiness,  dressed  in  his  arriict,  his  albe,  his 
stole  of  white  damask  with  a silver  lace,  and  having  a mitre  of  cloth  of 
gold  upon  his  head,  consecrates  the  water  which  was  blessed  by  the 
sacristan  on  the  preceding  day.  This  water  is  put  into  a large  silver 
basin ; the  consecration  consists  of  the  usual  blessings,  to  which  the  holy 
father  adds  a prayer  to.  Almighty  God,  that  he  would  vouchsafe  to  sanctify 
those  things  which  wash  away  the  sins  of  mankind,  &c.,  after  which  he 
takes  some  balm,  and  pours  it  into  the  water,  adding  thereto  the  holy 
chrism,  which  he  likewise  pours  into  it,  in  the  form  of  a cross.  He  offers 
up  several  prayers  to"  God  during  the  performance  of  this  ceremony  ; then 
he  turns  to  the  Jlgnuses,  blesses  and  incenses  them,  imploring  God  to 
shower  down  upon  them  all  the  virtues  generally  ascribed  to  them.  A 
second  and  third  prayer  follow ; after  which,  his  holiness,  seated  in  an 
easy  chair,  prepared  purposely  for  him,  having  a napkin  girt  about  him 
and  his  mitre  on,  takes  the  Agnuses , which  the  gentlemen  of  the  cham- 
ber present  him  in  silver  gilt  basins,  one  after  another,  and  throws  them 
into  the  holy  water. 

The  cardinals,  in  their  fine  linen  albes,  take  them  out  the  next  moment, 
with  a spoon  made  use  of  for  no  other  purpose.  Their  eminences  after- 
wards lay  them  on  a table  covered  with  a clean  white  cloth,  and  there 
wipe  them  with  a napkin,  which  they  likewise  wear  in  the  form  of  an 
apron,  and  the  assistant  prelates  range  them  upon  the  table,  where  they 
are  left  till  they  are  thoroughly  dry.  After  this  baptism  is  over,  the  holy 
father  rises,  and  in  a prayer  addresses  himself  to  the  Holy  Ghost,  beseech- 
ing him  to  bless  them  ; and  then  makes  his  application  to  Jesus  Christ  : 
after  this,  they  are  put  into  the  basins  again,  and  his  holiness  invites  all  the 
cardinals  who  have  assisted  him  in  this  office  to  dine  with  him.  This 
work  is  resumed  on  the  Thursday  following,  and  continued  till  the  Friday, 
when  they  are  all  blessed.  This  ceremony  is  performed  in  the  presence 
of  several  ambassadors,  and  a multitude  of  strangers,  whom  curiosity  brings 
thither  to  be  spectators. 

On  the  following  Saturday,  being  the  day  on  which  the  Agnuses  are 
distributed,  a chapel  is  held,  and  a mass  is  sung  by  a cardinal-priesi,  at 
which  his  holiness  assists  in  pontificalibus.  As  soon  as  the  Agnus  Dei  is 


ROMAN  CATHOLIC  CHURCH. 


2G3 


sung,  an  apostolic  sub-deacon,  dressed  in  his  robes,  with  a cross-bearer, 
two  wax-taper  bearers,  and  the  thuriferary  before  him,  goes  to  the  pon- 
tiff’s sacristan,  and  takes  from  him  a basin-full  of  the  Agnus  Dei’s , lately 
blessed,  and  wrapped  up  in  parti-coloured  China  cotton.  The  sub-deacon 
is  followed  by  a clerk  of  the  ceremonies,  and  two  chaplains  in  their  sur- 
plices. When  these  arrive  at  the  door  of  the  chapel,  they  all  kneel,  and 
the  sub-deacon,  with  an  audible  voice,  sings  these  words  in  Latin  : — “Holy 
father,  these  are  the  new  lambs,  who  have  sung  their  hallelujahs  to  you. 
They  drank,  not  long  ago,  at  the  fountain  of  holy  water.  They  are  now 
very  much  enlightened. — Praise  the  Lord !”  To  which  the  music  in  the 
choir  answers,  “God  be  praised:  hallelujah!” — After  this,  the  sub-deacon 
rises  and  walks  forward.  As  soon  as  he  gets  to  the  entrance  of  the  balus- 
trade in  the  chapel,  he  repeats  the. words  just  before  mentioned.  When 
he  approaches  the  pontifical  throne,  he  repeats  them  a third  time,  and 
prostrates  himself  at  the  feet  of  his  holiness,  who  receives  him  sitting, 
with  his  mitre  on.  When  the  cross  enters,  however,  he  and  the  whole 
congregation  rise  ; but  the  holy  father  sits  down  again  immediately,  though 
the  sub-deacon  remains  kneeling  at  his  feet,  while  he  distributes  the  Ag- 
nuses  in  the  following  manner  : — 

Two  auditors  take  a fine  white  napkin,  and  present  it  to  two  cardinal- 
deacons  assistants,  who  lay  it,  in  a decent  manner,  on  the  knees  of  his 
holiness;  and  the  two  former  hold  the  two  ends  of  the  napkin,  while  the 
sacred  college  partake  of  the  holy  father’s  munificence.  Their  eminences, 
after  their  usual  testimonies  of  respect  and  veneration,  present  their  mitres, 
with  the  horns  downwards,  to  his  holiness,  who  puts  as  many  Agnuses 
as  he  thinks  proper  into  them.  Formerly,  he  bestowed  no  more  than 
three  to  each  of  the  sacred  college,  two  to  the  other  prelates,  and  one  to 
the  clergy,  &c.  Their  eminences,  in  return,  kiss  his  holiness’s  hand  and 
knee.  After  they  and  the  clergy  have  received  their  share,  several  am- 
bassadors, and  other  persons  of  distinction,  come  forward  with  white 
napkins,  to  partake  in  their  turn,  but  not  so  liberally,  of  these  spiritual 
benefits. 

The  distribution  thus  made,  the  pope  washes  his  hands,  the  sacred  col- 
lege unrobe,  the  celebrant  returns  to  the  altar,  mass  concludes  with  a 
double  hallelujah,  and  his  holiness  bestows  his  benediction  on  his  children, 
with  a great  many  indulgences,  which  are  published  by  the  celebrant. 
The  popes,  as  we  find  by  the  Roman  Ceremonial , had,  formerly,  a basin- 
ful of  Agnuses  brought  to  the  table  after  dinner,  which  they  had  distri- 
buted among  the  apostolic  court. 

All  the  Agnus  Deis  which  remain  out  of  the  prodigious  number  that 
have  been  blessed,  are  left  in  the  prelate’s  custody,  who  is  master  of  the 
pope’s  wardrobe  ; and  he  distributes  them  every  day,  at  certain  hours, 
among  the  pilgrims  and  other  foreigners  who  go  and  ask  for  them.  By 


264 


ROMAN  CATHOLIC  CHURCH. 


one  of  the  constitutions  of  Pope  Gregory  the  Thirteenth,  made  in  1572, 
all  those  who  wrere  not  in  holy  orders  were  forbidden  to  touch  these  Agnus 
DeVs,  unless  on  some  emergent  occasion;  and  as  a still  further  precaution, 
all  laymen  were  directed  to  have  them  set  in  glass,  or  crystal ; and  that 
those  who  had  the  means  of  wrapping  them  up  in  some  rich  embroidery 
should  so  order  it,  that  the  Agnus  might  appear  on  one  side  as  in  a reli- 
quary. Painting  them  wTas  likewise  prohibited  by  the  same  constitution, 
upon  pain  of  excommunication  ; the  whiteness  of  the  wax,  in  which  these 
figures  in  relievo  were  formed,  being  esteemed  by  Pope  Gregory  more 
suitable  than  any  other  colour  whatsoever  to  represent  the  immaculate 
Lamb  of  God;  which  are  the  wmrds  made  use  of  by  all  the  popes,  from 
Gregory  the  Thirteenth  to  this  day,  in  speaking  of  the  miraculous  effects 
of  Agnuses. 

Before  the  person  to  be  canonized  is  registered  among  the  number  of 
the  saints,  his  holiness  holds  four  consistories.  The  first  two  are  private, 
_ . . . the  third  public,  and  the  fourth  between  both.  In  the  first, 

rhe  Saints.  he  causes  the  petition  of  those  who  demand  to  have  their 

saint  universally  acknowledged  as  such  in  the  Catholic  Church,  to  be 
examined  by  three  auditors  of  the  rota,  and  directs  the  cardinals  to  revise 
all  the  instruments  relating  thereunto.  In  the  second,  the  cardinals  make 
their  report.  The  third  being  held  in  public,  the  cardinals  pay  their 
adoration  to  his  holiness ; after  which,  one  of  the  consistorial  advocates 
makes  the  eulogium  of  the  person  who  is  to  be  proclaimed  a saint,  and 
gives  a long  and  particular  account  of  the  life  and  miracles  of  this  faithful 
servant  of  God.  The  fourth  consistory  is  held  in  the  ducal  hall,  where  his 
holiness  assists  in  his  plain  mitre  and  pluvial,  at  which  no  adoration  is 
paid  to  him.  Patriarchs,  archbishops,  bishops,  prothonotaries,  and  audi- 
tors of  the  rota,  are  admitted  at  this  consistory,  and  the  train-bearers  per- 
form their  office  dressed  in  purple  ; but  after  the  extra,  everybody  goes 
out  but  the  prelates  before  mentioned.  This  consistory  is  held  for  taking 
the  votes  of  those  prelates  wffio  are  for  and  against  the  canonization,  and 
as  soon  as  it  is  resolved  upon  by  a plurality  of  voices,  the  pope  intimates 
the  day  appointed  for  the  ceremony. 

On  the  canonization-day  the  pope  officiates  m white,  and  the  cardinals 
are  dressed  in  the  same  colour.  St.  Peter’s  church  is  hung  with  rich 
tapestry,  upon  which  appear  the  arms  of  his  holiness,  or  of  that  prince  or 
state  which  requires  the  canonization,  embroidered  with  gold  and  silver, 
and  the  church  is  most  pompously  illuminated. 

Canonization  is  attended  with  immense  expense  to  those  princes  who  are 
desirous  of  the  glory  of  procuring  it  for  some  favourite  Christian.  Beati- 
fication is  in  some  measure  the  forerunner  of  it ; for  beatitude  naturally 
leads  to  sanctity,  and  to  a supposition  that  he  that  is  accounted  blessed 
here  below  ought  to  be  acknowledged  as  such  in  heaven. 


I 


ROMAN  CATHOLIC  CHURCH.  2G5 

Tae  surprising  virtues  which  were  discovered  in  the  relics  of  saints,  for 
the  cure  of  those  who  were  diseased,  and  for  the  salvation  of  men’s  souls, 
gave  birth  to  their  translation.  It  was  likewise  the  received  opinion,  that 
the  bodies  of  the  saints  were  able  to  draw  down  the  blessings  of  heaven  on 
cities  and  states ; accordingly  nations  put  themselves  under  their  protec- 
tion. The  numberless  miracles  which  are  related  in  the  legends,  as  well 
ancient  as  modern,  convinced  the  populace  that  the  protection  of  saints  was 
a circumstance  of  the  first  importance.  Their  images  were  erected  in  their 
churches,  and  their  names  included  in  their  litanies.  To  that  time  canoni- 
zations were  made  by  a tacit  consent  of  the  clergy,  without  the  least  for- 
mality ; but  the  use  of  registers,  known  by  the  name  of  Diptics,  had  ob- 
tained long  before  that,  in  which  were  set  down  the  names  of  martyrs,  and 
those  who  died  in  a reputation  for  holiness,  after  having  distinguished  them- 
selves by  a virtuous  life. 

There  is  no  instance  of  a solemn  canonization  before  that  of  St.  Sibert, 
whom  Pope  Leo  III.  canonized  about  the  beginning  cf  the  ninth  century; 
though  some  attribute  the  first  solemn  canonization  to  Pope  Adrian,  and 
others  are  of  opinion  that  St.  Ulric,  who  was  canonized  by  Pope  John  XIV. 
or  XV.  in  993,  was  the  first  saint  canonized  in  form  ; and  some  again 
ascribe  the  glory  of  this  institution  to  Pope  Alexander  III. 

A magnificent  theatre  is  always  erected  in  St.  Peter’s  church  for  the 
ceremony  of  canonization.  On  the  day  the  ceremony  is  to  he  performed, 
the  entrance  to  the  theatre  is  lined  by  the  Swiss  guards,  who  are  likewise 
posted  at  the  doors  of  the  basilica;  a detachment  of  the  horse-guards  is 
drawn  up  in  St.  Peter’s  square,  another  of  the  cuirassiers  in  that  of  the 
Vatican,  and  a third  in  all  the  streets  through  which  the  procession  passes. 
These  guards,  together  with  those  which  are  posted  in  the  other  quarters 
of  Rome,  and  the  garrison  of  St.  Angelo,  make  a general  discharge  of  their 
artillery  when  the  signal  is  given  that  the  ceremony  is  begun,  and  all  the 
hells  of  the  city  are  rung  at  the  same  time.  Te,  Deum  likewise  is  sung  to 
instrumental  music,  &c. 

The  following  is  a description  of  the  honours  which  Pope  Clement  XI. 
paid,  in  1712,  to  those  saints  who  were  publicly  acknowledged  by  his  holi- 
ness as  the  mediators  of  all  Christians  with  Jesus  Christ. 

All  the  avenues  of  St.  Peter’s  were  lined  with  troops  on  the  twenty- 
second  of  May,  and  the  whole  force  was  scarcely  sufficient  to  withstand 
the  impetuous  movements  of  the  vast  concourse  of  people,  of  all  ages  and 
sexes,  whom  devotion  and  curiosity  had  brought  thither  to  see  the  cere- 
mony. This  prodigious  concourse  of  all  ranks  and  degrees  flocked  from 
every  part  of  Rome  to  St.  Peter’s  by  break  of  day;  while  the  clergy, both 
secular  and  regular,  according  to  the  order  issued  to  them,  assembled  at  the 
Vatican.  The  cardinal-deacons  then  robed  the  pope  in  his  proper  orna- 
ments ; after  which  his  holiness  set  out  for  Sixtus’s  chapel,  with  the  cress 


r 


266 


ROMAN  CATHOLIC  CHURCH. 


before,  and  the  clergy  behind  him.  As  soon  as  he  arrived  there,  he  made 
the  sign  of  the  cross  over  his  devout  retinue,  took  off  his  triple  crown,  and 
kneeling  down,  prayed  before  the  altar.  Afterwards  he  gave  out  the 
hymn,  which  begins  with  these  words,  Ave  Maria  Stella , &c.,  and  then 
kneeled  down  again,  till  the  music  of  the  chapel  had  concluded.  The 
holy  father  now  arose,  put  on  his  mitre,  returned  to  his  chair,  and  there 
received  from  Cardinal  Albani,  who  was  his  nephew,  and  petitioner  for  the 
canonization,  two  large  painted  tapers,  and  a small  one,  with  the  arms  of 
his  holiness  and  the  images  of  the  candidate  saints  upon  them.  His  emi- 
nence, at  presenting  them,  kissed  the  hand  and  knee  of.  the  pontiff.  One 
of  these  large  tapers  was,  by  the  directions  of  his  holiness,  given  to  the 
constable  Colonna,  in  order  to  carry  it  in  the  procession  before  him,  and  to 
hold  it  in  his  hand  during  the  ceremony  of  canonization.  The  other  was 
not  disposed  of,  there  being  no  person  present  of  suitable  quality  to  walk 
abreast  with  the  constable  on  this  solemn  occasion.  The  small  taper  was 
given  to  the  cup-bearer,  first  chamberlain  to  his  holiness,  but  a general 
distribution  of  tapers  was  first  made  among  the  clergy,  each  of  them  being 
distinguished  according  to  his  rank  and  dignity. 

It  is  related  of  St.  Raymond  of  Pennaforte,  that,  after  having  long  cen- 
sured the  dissolute  deportment  of  a king  of  Spain,  without  being  able  to 
wean  him  from  his  criminal  engagements,  he  determined  to 
leave  him  to  his  own  wicked  inclinations,  and  to  embark 
for  Barcelona.  But  his  majesty  having  charged  all  persons  not  to  take 
him  on  board,  St.  Raymond  revived  the  miracle  of  our  Saviour’s  walking 
upon  the  water  ; he  threw  his  cloak  into  the  sea,  and  taking  his  staff  in 
his  hand,  embarked  in  this  new  kind  of  boat,  and  arrived  safe  in  Catalonia. 
The  very  gate  of  the  convent  to  which  he  belonged,  opened  of  itself  at  the 
saint’s  approach. 

St.  Peter  of  Nola,  who  styled  himself  an  unprofitable  servant , — that  off- 
scouring  of  the  earth , and  mere  nothing , — had  very  frequent  and  familiar 
discourses  with  God  and  the  Blessed  Virgin.  The  apostle  St.  Peter  one 
day  honoured  him  with  a visit,  in  the  same  posture  in  which  he  was  cru- 
cified, that  is,  with  his  heels  upwards. 

St.  Francis  silenced  the  swallows  who  interrupted  him  in  his  sermon,  so 
that  they  stood  still  and  mute  with  awe  and  wonder,  while  he  expounded 
the  truths  of  the  gospel. 

St.  Anthony  of  Padua  likewise,  being  unable  to  gain  the  attention  of  the 
heretics,  desired  them  to  go  to  the  sea-side,  in  order  to  convince  them  of  the 
tractable  disposition  of  the  fishes,  which  immediately  left  their  streams  to 
hearken  to  his  preaching,  and  stood  erect  on  their  tails,  enraptured  with  his 
pious  discourses. 

St.  Francis  of  Paula  was  endowed  with  a supernatural  strength.  He 
carried  away,  without  any  assistance,  a prodigious  large  rock,  which  ob- 


Power  of  the 
modern  saints. 


ROMAN  CATHOLIC  CHURCH. 


267 


structed  the  foundation  of  the  dormitory  of  a monastery  which  he  was 
building.  He  likewise  hung  up  in  the  air  a piece  of  rock  which  broke 
from  a mountain,  and  threatened  to  demolish  his  new  edifice  and  to  dash 
in  pieces  a great  number  of  his  workmen.  He  afterwards  supported  it 
with  his  staff,  and  left  it  for  a long  time  in  that  position,  exposed  to  public 
view,  to  the  edification  of  a multitude  of  people,  who  resorted  thither  in 
crowds  to  see  such  a miracle.  This  rock  was  afterwards  made  use  of  in 
finishing  his  new  monastery. 

Manna  has  been  often  seen  to  fall  on  St.  Agnes  of  Monte  Pulciano  in 
the  form  of  a cross.  The  Blessed  Virgin  appeared  to  her  on  one  of  the 
festivals  of  the  Assumption,  with  the  child  Jesus  in  her  arms,  whom  she 
permitted  to  embrace  and  press  to  her  breast.  At  her  departure , she  left 
the  saint  a cross , which  the  child  Jesus  wore  about  his  neck.  We  shall 
take  no  notice  of  the  rose  that  appeared  in  the  middle  of  winter,  in  a little 
dish  which  this  female  saint  served  up  to  two  hermits ; but  we  cannot  for- 
bear mentioning  the  advances,  in  point  of  complaisance,  which  she  made 
after  her  decease  to  St.  Catherine  of  Sienna,  who  went  to  pay  her  a visit 
at  her  sepulchre : while  the  living  saint  was  stooping  down  to  kiss  the  feet 
of  the  dead  one,  the  latter,  through  an  excess  of  humility,  lifted  up  her 
foot,  and  touched  the  other’s  lips. 

St.  Bonaventure,  the  celebrated  author  of  the  “Psalter  of  Our  Lady,” 
which  was  printed  in  1665,  not  being  able  to  take  the  sacrament  in  the 
usual  way,  through  a violent  indisposition  in  his  stomach,  had  the  holy  pyx 
placed  upon  his  breast,  and  the  sacred  wafer  instantly  penetrated  that  way 
into  his  very  bowels,  in  order  to  become  the  life  of  his  soul. 

St.  Ignatius,  who  was  given  over  by  the  physicians,  was  visited  by  St. 
Peter,  who,  by  a touch  with  his  hands,  wrought  on  him  a miraculous  cure. 
After  that  the  Blessed  Virgin  paid  him  a visit,  and  made  him  a present 
at  the  same  time  of  a celestial  ointment  called  the  “ Balm  of  Chastity.” 
When  he  was  upon  his  pilgrimage  to  Jerusalem,  he  determined  to  visit 
the  Mount  of  Olives,  and  Christ  himself  condescended  to  be  his  guide. 
He  cured  persons  afflicted  with  the  falling  sickness,  cast  the  devils  out 
of  such  as  were  possessed,  and  recovered  several  by  permitting  them 
to  touch  the  hem  of  his  garment.  To  conclude,  the  number  of  miracles 
which  are  said  to  be  wrought  by  him  amount  to  two  hundred,  or  there- 
abouts. 

St.  Clare  was  in  such  esteem  with  God , that  without  the  least  difficulty 
she  obtained  whatever  she  asked.  From  her  very  infancy  there  appeared 
in  her  surprising  signs  of  her  future  sanctity  : instead  of  playing  like  other 
children,  she  did  nothing  but  pray,  fast,  and  give  alms,  in  her  early  years. 
All  the  saints  indeed,  as  appears  by  their  lives,  have  begun  with  these 
general  practices  of  devotion  ; but  from  her  very  infancy  St.  Clare  went 
farther,  and  wore  a hair-cloth  to  mortify  the  flesh,  and  to  put  a stop  to  all 


1 


268  ROMAN  CATHOLIC  CHURCH. 


irregular  passions.  She  was  very  seldom  alone  in  the  heat  of  her  pious 
exercises.  A very  beautiful  child,  with  two  radiant  wings,  flew  into  her 
lap  one  day,  and  clasping  her  with  them,  caressed  her  with  many  fond 
endearments.  At  another  time,  although  she  was  indisposed  and  unable 
to  go  to  matins,  yet  she*  heard  distinctly  the  office,  which  was  sung  at  a 
church  some  considerable  distance  from  the  monastery,  and  what  is  most 
surprising , she  was  so  happy  as  to  see  the  young  child  Jesus  lying  in  his 
manger.  In  her  dying  moments,  Jesus  was  seen  near  her,  accompanied 
by  several  virgins  crowned  with  flowers.  One  of  them  in  particular,  who 
wore  a close  crown  more  radiant  than  the  sun , drew  near  and  embraced 
her ; the  rest  spread  a carpet  of  inestimable  vcdue  over  her  body.  The 
daughters  of  this  holy  mother,  especially  the  nuns  of  the  'Jive  Maria , 
inherited  her  austerities  and  virtues,  though  they  did  not  attain  the  gift  of 
miracles. 

St.  Barbara,  accompanied  by  two  angels,  gave  the  communion  to  the 
little  blessed  Stanislaus  Kostca , who  lay  dangerously  ill  in  a family  who 
were  heretics,  and  would  not  permit  the  holy  sacrament  to  come  into  their 
house.  He  held  many  conversations  with  the  Virgin  Mary,  “his  lady,  his 
mistress,  and  his  good  mother and  a great  number  of  miracles  were 
wrought  by  his  mediation  after  his  death.  When  he  died,  the  Virgin 
Mary,  accompanied  by  several  other  blessed  virgins,  came  to  conduct  him 
to  heaven.  Devils  quitted  the  bodies  they  had  been  tormenting  at  the  very 
name  of  Stanislaus.  He  restored  as  many  persons  to  life  as  he  was  j^ears 
old,  though  he  lived  to  the  age  of  ninety,  and  this  extraordinary  miracle 
was  thought  so  easy  for  him  to  perform,  that  it  grew  into  a proverb  in  Poland : 
“Let  us  go,”  said  the  people,  “to  the  blessed  Stanislaus,  who  raises  the 
dead.”  The  application  of  this  young  saint’s  image  cured  a young  Jesuit 
of  fourteen  years  of  age  at  Lima,  in  the  year  1673,  but  upon  this  condition, 
that  he  should  say  a Pater  Noster , and  an  Jive  Maria , every  day  of  his 
life,  in  honour  of  the  little  Polish  saint;  and  that,  on  the  eve  of  his  festival, 
he  should  live  upon  bread  and  water,  and  once  perform  the  spiritual  exer- 
cises of  Saint  Ignatius,  to  the  honour  and  glory  of  his  blessed  son  Stanislaus. 
All  such  as  were  afflicted  with  palpitations,  swellings,  broken  limbs,  sore 
eyes,  fevers,  &c.,  were  confidently  assured  that  a little  wine  in  which  one 
of  the  saint’s  bones  had  been  steeped,  was  an  infallible  remedy  for  such 
distempers  and  accidents. 

St.  Roche,  the  patron  and  protector  of  such  as  are  infected  with  the 
plague,  distinguished  himself  by  several  remarkable  cures.  The  dog  that 
is  usually  painted  lying  by  him,  charitably  fed  the  saint,  at  a time  when 
the  pestilence  was  outrageous. 

The  blessed  St.  Clare  of  Montefalco  had  the  figure  of  Christ  upon  the 
cross,  and  all  the  instruments  of  his  passion,  engraved  upon  her  heart. 
Her  repeated  declarations  of  this  miracle  to  the  nuns  of  her  convent  made 


ROMAN  CATHOLIC  CHURCH. 


2G9 


them  curious  to  see  if  it  were  true,  and  after  her  death  they  divided  her 
heart,  and  were  convinced  of  the  truth  of  her  assertion. 

St.  Bridget  raised  ten  persons,  that  were  dead,  to  life.  St.  Theresa 
.appeared,  after  her  death,  (which  Was  occasioned  by  an  excess  of  divine 
love,)  to  several  persons,  to  inform  them  of  the  high  degree  of  glory  to 
which  she  was  exalted.  We  shall  omit  her  wondrous  visions,  and  the 
love-wound  made  in  her  heart  by  a seraph,  with  a golden  arrow  pointed 
with  red-hot  steel. 

St.  Didacus  cured  several  diseased  persons  with  the  oil  of  a lamp  which 
burned  before  an  image  of  “Our  Lady.”  One  day,  having  no  provisions 
on  a journey  he  was  making  with  one  of  his  companions  to  his  convent,  he 
prayed  to  God  to  support  them  in  their  distress,  and  instantly  they  found 
a table  spread  before  them  upon  the  grass,  and  the  entertainment,  “though 
not  elegant,  was  very  wholesome  and  refreshing!” 

St.  Xaverius  raised  several  to  life  during  his  mission  in  the  East  Indies. 
Being  in  the  neighbourhood  of  Amboyna,  he  calmed  a raging  tempest  by 
plunging  his  crucifix  into  the  sea.  In  the  eagerness  of  the  action,  his 
crucifix  slipped  out  of  his  hand,  but  an  officious  fish  miraculously  restored 
it  to  him  in  a moment,  and  on  giving  it,  took  care  to  hold  it  upright,  to 
denote  the  triumph  of  the  cross  over  the  infidels  ! 

St.  Thomas  a Becket,  Archbishop  of  Canterbury,  was  amply  rewarded 
for  the  violent  death  he  suffered,  by  the  numerous  miracles  he  wrought 
afterwards,  and  which,  if  we  may  believe  Father  Giry,  he  still  continues 
to  perform  : no  sooner  was  this  saint  buried,  than  he  declared  himself  the 
physician  of  a multitude  of  sick  persons.  It  is  very  remarkable  that  the 
saints  of  the  latter  ages  go  far  beyond  those  of  the  apostle’s  days  in  raising 
the  dead  to  life. 

The  blessed  St.  Rosa  was  under  five  years  old  when  she  consecrated 
herself  to  God.  Father  Oliva  observes,  in  his  eulogium  on  this  saint,  that 
mankind  had  an  infinite  loss  in  God’s  not  creating  Rosa  in  the  terrestrial 
paradise  instead  of  Eve! — Her  ambition  to  suffer  made  her  ingenious  in 
searching  out  the  means  of  mortifying  herself.  This  pious  maid  would 
frequently  rub  her  cheeks  and  eyes  with  the  bark  and  powder  of  Indian 
pepper,  to  prevent  her  from  going  to  balls,  or  appearing  in  company;  for 
the  sharpness  of  the  pepper  made  her  face  all  bloated  and  full  of  ulcers. 
Rosa  had  the  glory,  moreover,  of  finding  out  fresh  methods  of  mortification 
every  day,  and  of  reproaching  nature  perpetually  with  the  enormous  crime 
of  having  made  her  so  handsome.  It  is  certain,  that  nothing  is  so  shock- 
ing and  insupportable  to  saints  of  a mystical  constitution'  as  corporeal 
beauty,  which  they  relinquish  to  the  devil,  together  with  all  other  sensual 
enjoyments. 

The  blessed  Rosa,  like  Jesus  Christ,  multiplied  loaves,  and  she  miracu- 
lously replenished  an  empty  vessel  to  comfort  her  mother,  who  was  sick 
18 


2T0 


ROMAN  CATHOLIC  CHURCH. 


with  celestial  honey.  Her  vocation,  or  call,  has  no  parallel  instance  in  the 
history  of  the  saints.  As  she  was  passing  by  the  church  of  St.  Dominic, 
for  whom  she  ever  had  a particular  esteem,  she  found  herself  inspired  to 
go  in,  and  pay  her  last  respects  to  the  image  of  Our  Lady  of  the  Rosary. 
No  sooner  was  she  on  her  knees,  than  she  remained  immovable,  and 
nailed,  as  it  were,  to  the  ground.  Astonished  at  so  extraordinarj’  a pro- 
digy, she  promised  the  Blessed  Virgin  to  become  a nun  of  the  third  order 
of  St.  Dominic;  and,  as  soon  as  she  had  finished  her  prayer,  she,  without 
the  least  difficulty,  accomplished  that  in  a moment,  which  she  had  not  been 
able  to  do  in  several  hours  before  with  great  and  repeated  efforts. 

Rosa,  at  her  commencing  a new  life,  thought  it  a duty  incumbent  upon 
her  to  invent  new  austerities.  She  tied  a great  chain  thrice  round  her 
waist ; and  having  put  a padlock  upon  it,  she  threw  the  key  into  a well. 
She  long  bore  with  patience  the  pains  which  this  chain  gave  her,  but  at 
length  was  obliged  to  seek  relief,  and  human  means  failing,  she  made  her 
application  to  the  Blessed  Virgin,  who  immediately  opened  the  lock.  The 
blessed  Rosa,  thinking  her  lodgings  at  her  mother’s  too  commodious,  deter- 
mined to  build  herself  a sorry  hut  at  the  end  of  the  garden.  She  was  soon 
attacked  by  a whole  army  of  gnats ; and,  as  they  interrupted  her  contem- 
plations, she  thought  proper  to  make  a truce  with  them  upon  the  following 
conditions  : — The  gnats  were  allowed  to  shelter  themselves  in  the  cell  during 
excessive  heat  or  cold  ; and  they  stipulated  on  their  side  never  to  incom- 
mode her  more,  and  even  to  withdraw,  whenever  she  found  them  in  any 
way  offensive.  We  cannot  forbear  observing,  that  the  largest  trees  in  the 
garden,  when  Rosa  passed  by  them  to  her  cell,  bent  down  their  branches, 
and  their  trunks  also,  as  a testimony  of  their  profound  veneration. 

The  Church  calls  the  Holy  Virgin  in  her  litanies  the  Mother  of  God, 
the  Queen  of  Angels,  the  Refuge  of  Sinners,  the  Mother  of  Mercy,  the 
Gate  of  Heaven,  the  Mystic  Rose,  the  Virgin  of  Virgins,  &c. 

Devotion  paid  to  J 

the  Blessed  Virgin.  There  is  no  title  of  honour  which  some  divines  of  the  Church, 
and  particularly  modern  ones,  have  not  bestowed  on  the  Virgin  Mary. 
Having  robbed  paganism  of  every  thing  that  was  most  magnificent  and 
glaring,  to  bestow  it  on  the  mother  of  Jesus  Christ,  they  have  continued 
to  invent  such  splendid  names  as  even  the  most  fruitful  imagination  of  the 
poets  was  never  capable  of  devising.  The  heresies  against  her  insensibly 
produced  an  excess  of  reverence  and  devotion  to  her.  In  the  earliest  agea 
of  the  Church,  she  was  called  Queen  of  Angels,  and  Mother  of  God  ; 
afterwards,  the  controversies  which  arose  on  her  account  made  her  advo- 
cates advance  every  thing  they  could  think  of  to  make  her  considerable 
against  heretics.  She  has  been  looked  upon  as  the  disposer  and  depository 
of  God’s  favours,  the  Treasurer,  and  even  Queen  of  Heaven,  the  Spring 
and  Fountain  of  Salvation  and  Life,  the  Gate  of  Paradise,  the  Mother  of 
Light,  and  Intercessor  between  God  and  Man  ; the  Hope  of  Mankind,  and 


ROMAN  CATHOLIC  CHURCH. 


2*  { 


the  Ocean  of  the  DeitjT.  Some  authors  have  styled  her  “Goddess;”  and 
Father  Salazar,  about  the  end  of  the  sixteenth  century,  declared  her  the 
Accomplishment  of  the  Trinity.  The  Psalter,  and  indeed  the  whole  Bible, 
had  been  applied  to  her  long  before  that  declaration  ; and  it  has  been 
proved,  both  by  miracles  and  apparitions,  that  the  Blessed  Virgin  appeases 
the  wrath  of  Christ  against  sinners ; and  that  she  has  the  power  of  absolv- 
ing, binding,  and  loosening. 

Whoever  hopes  to  draw  down  the  blessings  of  the  Virgin  upon  him, 
must  salute  her  every  day,  both  at  his  going  out  and  coming  in.  The 
legends  have  transmitted  to  us  several  remarkable  instances  of  the  advan- 
tages arising  from  the  Jive  Maria ; not  to  mention  the  thousand  days’ 
indulgences  granted  by  several  popes,  particularly  Leo  X.  and  Paul  V., 
to  all  those  who  shall  repeat  it  at  the  hour  of  the  Angelus.  Christians, 
however,  are  not  so  exact  in  the  practice  of  this  sort  of  devotion  as  to  imi- 
tate St.  Marguerite  of  Hungary,  who  said  an  Jive  kneeling,  before  every 
• image  of  the  Virgin  which  she  met  with  on  her  way;  nor  St.  Catherine 
of  Sienna,  who  repeated  as  many  Jives  as  she  went  up  steps  to  her  house. 
Fasting  on  Saturday,  in  honour  of  the  Virgin  Mary,  is  still  looked  upon,  in 
Catholic  countries,  as  a treasure  of  indulgences  and  delights,  and  as  an 
excellent  preservative  against  eternal  damnation. 

The  greatest  part  of  the  holy  and  immaculate  Virgin's  hair  has  been 
preserved  ; and  as  to  her  milk,  the  good  Catholics  tell  us  that  not  one 
. . drop  of  it  was  ever  lost ; innumerable  relics  having  been 
Blessed  Virgin,  made  of  it  immediately  after  our  Saviour’s  nativity.  A 
portion  of  it  is  to  be  seen  in  different  parts  of  Christendom  ; and  that  church 
or  monastery  which  is  in  possession  of  such  an  invaluable  relic,  considers 
itself  as  peculiarly  blessed.  Our  Lady’s  wedding-ring  is  preserved  with 
*the  utmost  respect  at  Perouse ; the  fate  and  miracles  of  which  are  all 
described  in  a book  published  in  the  beginning  of  the  seventeenth  century, 
entitled,  De  Jlnnulo  Pronubo  Deiparse  Virginis , autore  J.  Bapt.  Lauro. 
Colon.  1626.  The  Blessed  Virgin’s  clothes  are  to  be  seen  at  Rome,  and 
several  other  places  ; her  shifts  at  Chartres  and  Aix-la-Chapelle  ; one  of 
her  handkerchiefs  at  Treves  ; her  girdles  at  Our  Lady  of  Montserrat  at 
Prato,  &c. ; one  of  her  combs  at  Rome,  another  at  Besanqon  ; her  shoes  at 
Our  Lady  of  Puy  and  St.  Flour ; and  one  of  her  slippers  in  Britlany. 
The  measure  of  her  foot  is  in  the  custody  of  the  Spaniards.  To  conclude, 
it  is  not  to  be  questioned,  but  that  all  the  various  pieces  of  her  goods, 
kitchen-furniture,  toilette,  and  implements  of  household,  have  been  care- 
fully preserved  ; her  gloves,  head-clothes,  veils,  bed,  chair,  and  the  stones 
on  which  she  washed  our  Lord’s  swaddling-clothes — her  candles,  the  oil 
for  her  lamp,  and  all  her  earthen-ware,  are  still  exposed  to  public  view.  It 
is  true,  indeed,  that  these  things  were  lost  for  several  ages  ; but  the  monks 
have  had  the  good  fortune  to  find  them  one  after  another.  No  relic  of  her 


272 


HOMAN  CATHOLIC  CHURCH. 


sacred  body  has  been  left  upon  earth  ; it  having  been  taken  up  to  heaven 
in  its  perfect  form,  without  injury  or  mutilation. 

The  jubilee,  as  to  its  origin,  is  half  Jewish,  half  Pagan.  That  joyfui 
season  procured  liberty  among  the  Jews  to  those  who  were  slaves  ; an 
acquittance  from  their  debts  to  those  who  were  poor,  and 
the  recovery  of  their  effects  to  those  who,  through  necessity, 
had  been  obliged  to  pawn  them.  The  ground  itself  was  not  cultivated 
during  the  year  of  the  Jewish  jubilee.  The  pope,  by  the  Catholic  jubilee, 
of  which  the  former  was  but  a type,  grants  the  like  privileges  to  Christians. 
It  is  a year  of  rest  to  them ; for  his  holiness  absolves  them  from  sin, 
relieves  the  spiritual  poverty  of  the  penitent,  by  opening  the  treasures  of 
the  divine  mercy  to  him,  remits  his  debts,  and  restores  him  to  the  posses- 
sion of  his  celestial  effects. 

Pope  Boniface  VIII.,  upon  his  institution  of  the  grand  jubilee,  expressly 
declared  by  his  Bull,  that  “ Those  who  should  visit  the  basilicas  of  St. 
Peter  and  St.  Paul  in  the  year  1300,  and  every  hundred  years  afterwards, 
after  a free  confession  and  sincere  repentance  of  their  sins,  should  obtain  a 
full  remission,  together  with  several  indulgences,  as  extensive  as  it  was 
possible  to  grant  them  to  repenting  sinners.”  “It  does  not  appear,”  says 
M.  Turtin,  “that  his  holiness  had  any  regard  to  the  Jubilee  of  the  Jews, 
since  he  not  only  declined  the  name  of  jubilee,  but,  on  the  contrary,  dou- 
bled the  time  prescribed  to  them.”  But  with  Clement  VI.  the  case  was 
different.  This  pope  called  that  institution  “the  Jubilee,”  and  ordered  it 
to  be  celebrated  every  fifty  years. 

Several  Roman  Catholic  writers  are  of  opinion  that  the  jubilee  of  the 
Christians  bears  a very  near  affinity  to  the  secular  games  of  the  ancient 
Romans. 

Clement  VI.  ordered  the  jubilee  to  be  celebrated  twice  in  a hundred 
years.  Urban  VI.  reduced  the  term  to  thirty-three  years.  Boniface  IX. 
solemnized  it  in  nine  years  after ; and  in  process  of  time,  a bull  ol  Sixtus 
IV.  established  it  once  in  twenty-five  years.  His  predecessor  Paul  II.  had 
before  fixed  it,  by  a decree  of  the  year  1470,  to  the  same  time.  Sixtus 
IV.,  however,  celebrated  a jubilee  in  1475  ; and  Alexander  VI.,  not  con- 
tented with  a solemnization  of  it  in  1498,  revived  it  in  1500. 

The  decrees  of  Paul  II.  and  Sixtus  IV.,  however,  do  not  hinder  the 
popes  from  declaring  a universal  jubilee  on  their  exaltation  to  the  pontifi- 
cate, as  well  as  on  some  other  extraordinary  occasions.  The  holy  gates, 
however,  are  never  opened  but  for  the  twenty-fifth  year’s  jubilee,  which, 
if  we  may  be  allowed  the  expression,  brings  with  it  a universal  indulgence ; 
for  “ the  hearts  of  the  faithful  are  comforted  thereby,  and  joy  entereth  into 
the  house  of  the  Lord.” 

The  jubilee  grants  to  those  confessors  who  are  approved  by  their  supe- 
riors, a power  to  absolve  in  all  reserved  cases,  also  from  all  censures  and 


ROMAN  CATHOLIC  CHURCH. 


273 


the  greater  excommunication;  to  annul  all  suspensions  relating  both  to 
benefices  and  ecclesiastical  offices,  and  to  take  off  interdicts.  It  permits 
them  likewise  to  alter  vows,  in  case  they  have  no  relation  to  religion  or  to 
* chastity ; or  that  they  are  not  of  the  nature  of  those  which  engage  to  per- 
form certain  pilgrimages,  such  as  those  to  Rome,  Jerusalem,  and  St.  James 
of  Galicia. 

When  his  holiness  has  appointed  the  jubilee,  he  gives  notice  of  it,  by 
his  apostolic  letters,  to  all  the  prelates  throughout  Christendom  ; and  these 
cause  it  to  be  published  in  their  respective  dioceses,  with  proper  exhorta- 
tions, in  order  that  the  faithful  may  put  themselves  into  a condition  of 
obtaining  those  advantages  which  attend  it.  The  intentions  of  the  holy 
father  are  explained ; those  churches  which  are  to  be  visited  are  nomi- 
nated ; certain  acts  of  devotion,  which  are  always  attended  with  proper 
indulgences,  are  prescribed ; and  proper  litanies,  and  prayers  peculiar  to 
the  solemn  occasion  of  the  jubilee,  and  to  the  subject  which  procures  it, 
are  caused  to  be  printed.  No  society,  no  religious  order,  must  absent 
itself  from  the  processions  which  are  ordered  for  celebrating  this  act  of 
devotion.  The  people,  with  their  magistrates,  and  the  rest  of  their  supe- 
riors, are  invited  to  attend  it  with  all  the  modesty  required  by  an  act  of 
religion.  On  those  days  which  are  set  apart  for  fasting  and  repentance, 
the  bishop  and  his  clergy  are  enjoined  to  appear  overwhelmed  with  sor- 
row, and  filled  with  sentiments  of  humiliation.  They  are  to  pray  with 
heart  and  mouth  to  the  Almighty,  and  to  offer  him  the  fruits  of  a sincere 
contrition,  which  consists  in  the  renunciation  of  all  those  engagements  by 
which  men  are  in  general  devoted  to  the  world,  and  in  a strong  resolution 
to  instruct  the  people  by  their  own  pious  example. 

The  pope  notifies  the  universal  jubilee,  by  a bull  which  he  causes  to  be 
published  the  preceding  year,  on  Ascension-day,  at  the  time  of  his  giving 
the  solemn  benediction.  An  apostolical  sub-deacon  begins  the  publication, 
in  the  presence  of  the  whole  Court  of  Rome,  reading  a bull  in  Latin;  and 
after  him,  another  sub-deacon  reads  it  with  an  audible  voice  to  the  people 
in  Italian.  As  soon  as  he  has  finished,  the  pope’s  twelve  trumpets  in 
ordinary  begin  to  sound,  and,  immediately  after  them,  twelve  huntsmen 
sound  their  silver  horns,  by  way  of  concert,  at  the  same  time  that  the 
whole  of  the  artillery  of  the  castle  of  St.  Angelo  are  discharged. 

On  the  fourth  Sunday  in  Advent,  the  apostolical  sub-deacons  publish 
the  bull  for  the  jubilee  a second  time,  and,  on  the  three  days  which  imme- 
diately precede  Christmas-day,  the  bells  throughout  the  whole  city  pro- 
claim the  solemnity,  which  is  to  commence  the  next  day. 

On  the  twenty-fourth  day  of  December,  of  the  holy  year,  all  the  secular 
and  regular  clergy  assemble  together  at  the  apostolic  palace,  and  thence 
march  in  procession  to  St.  Peter’s  at  the  Vatican.  When  the  clergy  come 
into  the  great  square  before  St.  Peter’s,  they  find  the  doors  of  the  church 


274 


ROMAN  CATHOLIC  CHURCH. 


shut,  and  all  the  entrances  of  the  portico  lined  with  guards,  to  hinder  the 
mob  from  getting  in.  The  pope,  the  cardinals,  and  bishops,  dressed  in 
their  white  damask  robes,  having  their  mitres  on,  now  meet  in  Sixtus’s 
Chapel,  at  which  place  his  holiness  sings  the  Veni  Creator,  with  a lighted 
taper  in  his  hand.  All  the  cardinals,  having  each  of  them  likewise  a taper 
in  their  hands,  come  out,  according  to  their  respective  rank,  and  repair  to 
the  Swiss  portico,  where  the  holy  father  nominates  three  of  them  as  In's 
legates  a latere , to  go  and  open  the  gates  of  St.  John  de  Lateran,  St.  Mary 
Major,  and  St.  Paul  without  the  walls.  Their  eminences,  having  received 
the  orders  of  his  holiness  on  their  knees,  repair  to  the  appointed  churches, 
preceded  by  trumpets,  hautboys,  and  a troop  of  men,  half  in  warlike,  and 
half  in  religious  armour.  Their  march  begins  as  soon  as  the  pope  has 
opened  the  holy  gate  at  St.  Peter’s. 

The  chief  of  the  Roman  soldiery  has  the  charge  of  this  holy  gate,  which 
is  always  opened  by  his  holiness  himself,  unless  the  infirmities  of  age,  or 
some  other  particular  indisposition,  renders  him  incapable  ; in  which  case, 
the  cardinal-dean  officiates  for  him. 

The  Vicar  of  Jesus  Christ,  being  seated  on  a throne,  which  is  raised 
before  the  great  gate,  and  in  the  middle  of  the  great  portico  of  St.  Peter’s, 
„ . rests  himself  for  a short  time  there  ; after  which  the  prince 

Sacred  Gate.  0f  the  throne  presents  him  with  a golden  hammer,  which 
the  holy  father  takes  into  his  right  hand  ; then,  rising  from  his  throne,  he 
goes  and  knocks  at  the  sacred  gate.  The  sacred  gates  are  representations 
of  God’s  grace.  The  passage  of  the  pilgrims  through  them  denotes  the 
Christian’s  passage  from  the  state  of  sin  to  that  of  grace.  All  those  who 
perform  the  duties  appointed  by  his  holiness,  in  the  four  basilicas  at  Rome, 
must  pass  through  these  holy  gates.  It  is  likewise  pretended,  that  the 
opening  of  these  gates  represents  the  opening  of  the  Church  unto  all  men, 
provided  they  go  to  it  after  a sincere  conversion.  The  holy  father  opens 
the  gate,  which  signifies  his  having  the  key  of  the  celestial  treasures.  The 
three  blows  upon  the  gate  represent  the  three  quarters  of  the  world,  Europe, 
Africa,  and  Asia,  to  which  his  holiness  offers  the  treasures  which  are  in  his 
disposal ; or  it  may  be  said,  that  the  three  strokes  with  the  hammer  are  an 
excellent  representation  of  that  joy,  which  the  jubilee  gives  to  the  faithful 
in  heaven,  on  earth,  and  in  purgatory 

The  pope  is  followed  by  his  clergy  with  tapers  in  their  hands,  and 
knocking  thrice  against  the  gate,  says  with  an  audible  voice,  Aperite  mihi 
portas  justitise, — Open  unto  me  these  gates  of  justice  ; to  which  the  choir 
add,  “This  is  the  gate  of  the  eternal,  the  just  shall  enter  therein,”  &c. 
In  the  mean  time,  the  head  masons  break  down  the  wall  which  closes  up 
the  sacred  gate,  and  the  rubbish  of  it  is  distributed  among  the  devotees, 
who  pick  it  up  with  all  imaginable  zeal  and  eagerness,  in  order  to  rank  it 
among  their  precious  relics.  This  wall  is  erected,  on  purpose,  in  such  a 


ROMAN  CATHOLIC  CHURCH. 


275 

manner  as  to  hold  but  very  slightly  by  its  four  sides.  The  stones  are  not 
fastened  with  cement,  on  which  account,  as  soon  as  the  holy  father  knocks 
at  the  sacred  gate,  it  falls  without  any  resistance. 

When  the  wall  is  demolished,  the  penitentiaries  of  St.  Peter  take  their 
brooms,  clear  the  gate,  and  sweep  the  bricks  and  the  lime  that  remain,  out 
of  the  passage.  The  mouldings,  as  well  as  other  decorations  round  the 
gate,  are  now  washed  with  holy  water.  When  this  operation  is  over,  his 
holiness  descends  from  his  throne,  and  begins  this  anthem,  “Hsec  dies 
yuam  fecit  Dominies, — This  is  the  day  which  the  Lord  hath  made , fyc., 
which  the  choir  repeats  after  him.  Being  arrived  at  the  sacred  gate,  the 
holy  father  repeats  several  prayers,  takes  the  cross,  kneels  down  before  the 
gate,  begins  the  Te  Deum , rises  up,  and  passes  through  it,  still  singing  as 
he  goes  along.  His  clergy  follow  him.  Everybody  now  hurries  into  the 
church,  either  to  witness  the  magnificent  ceremony,  or  to  assist  at  the 
vespers  in  the  pope’s  chapel.  After  vespers,  the  cardinals  pull  off  their 
white  robes,  put  on  their  red  copes,  attend  his  holiness  to  the  door  of  his 
apartment,  and  then  withdraw.  On  Christmas-day,  after  the  mass  of  the 
day,  the  holy  father  goes  to  the  benediction-pew,  and  blesses  the  faithful 
by  way  of  jubilee. 

The  jubilee,  having  lasted  a year,  concludes  with  shutting  up  the  sacred 
gates,  which  is  done  on  Christmas-Eve,  twelve  months  after  they  were 
^huttino-  of  the  ^rst  °Pene^*  On  t^lat  day  the  pope,  his  cardinals,  the 
Sacred  Gate.  clergy,  and  the  persons  of  the  highest  distinction  in  the 
court  of  Rome,  go  to  St.  Peter’s  in  their  robes  of  state.  Vespers  are  said  ; 
after  which  the  clergy,  having  lighted  tapers  in  their  hands,  offer  their 
obeisance  to  the  holy  face , which  is  known  by  the  name  of  Veronica. 
Then  his  holiness  sings  an  anthem,  which  begins  with  these  words,  Cum 
jucunditate  exhibitis , — Ye  shall  go  with  joy.  As  soon  as  it  is  begun, 
every  one  uses  the  utmost  expedition  to  get  through  the  holy  gate.  The 
holy  father,  when  everybody  has  gone  through  it,  goes  up  to  it,  and  turn- 
ing towards  it,  says,  Adjutorium , fyc. — Our  help , fyc.,  together  with  some 
other  prayers,  in  which  he  blesses  the  stones  and  mortar  which  are  in 
tended  to  shut  the  gate,  which  the  jubilee  had  opened.  The  pope  himself 
lays  the  first  stone,  under  which  several  medals  are  concealed,  which  serve 
to  transmit  the  memory  of  this  pious  ceremony  to  future  times. 

The  holy  father,  having  laid  the  stone,  washes  his  hands,  and  retuins  to 
his  throne ; then  Salvum  fac  populum, — Lord  save  thy  people , 4*c.,  is 
sung.  In  the  mean  time,  the  masons  complete  the  walling  up  of  the  gate, 
in  the  midst  of  which  they  set  a copper  cross,  while  his  holiness  repeats 
some  particular  prayers,  which  he  continues  till  the  breach  is  perfectly 
repaired.  The  benediction  given  by  the  Vicar  of  Jesus  Christ  from  the 
pew  (which  thence  takes  its  name  of  the  Benediction  Pew)  to  the  faithful 
assembled  to  receive  it,  concludes  this  piece  of  devotion.  The  cardinals 


276 


ROMAN  CATHOLIC  CHURCH. 


and  clergy  then  throw  off  their  robes  of  state,  return  with  the  pope  to  his 
apartment,  and  his  holiness  entertains  them  with  an  elegant  supper. 

Indulgences  are  the  surest  touchstones,  of  which  his  holiness  can  make 
use,  to  try  the  faith  of  true  believers ; for  a great  number  of  devotees 
imagine  that  they  infallibly  secure  the  attainment  of  Para- 

Indulgences.  ..  ..  ; 

dise.  1 he  origin  oi  indulgences  is  hinted  at  in  a passage 
of  St.  Cyprian  ; but  the  release  from  torments  was  not  known  by  the  name 
of  indulgence  till  a long  time  after.  It  was  common  enough,  however,  in 
the  seventh  and  eighth  centuries.  Pope  Sergius,  in  the  year  884,  gave 
three  indulgences  of  forty  days  each,  to  those  who  should  visit  the  church 
of  St.  Martin  on  the  Hills,  on  the  festival  peculiarly  devoted  to  the  service 
of  that  saint. 

Indulgences  were  originally  no  more  than  the  softening  of  pains  im- 
posed upon  sinners  condemned  to  penance,  which  in  the  primitive  ages  of 
Christianity  were  very  severe.  The  church  had  regard  to  the  infirmities 
of  penitents,  who  could  not  undergo  the  rigour  of  them ; but  they  were  at 
the  same  time  to  discover  a real  contrition,  and  with  a perfect  sincerity 
endeavour  to  purify  themselves  from  their  crimes,  according  to  their 
strength.  A relaxation  from  ecclesiastical  pains  gradually  introduced  into 
devotion  certain  practices,  seemingly  difficult,  but  yet  much  easier  than 
spiritual  worship  ; and  nothing  gave  a greater  scope  to  the  abuse  of  indul- 
gences than  the  commutation  of  pains  into  pecuniary  fines,  which  were 
greatly  advantageous  to  the  priests,  and  showed  them  the  way  of  selling 
the  remission  of  sins.  St.  Bernard,  while  preaching  up  the  indulgences 
of  Pope  Eugenius  III.,  at  once  inflamed  the  hearts  of  the  believers  of  his 
age  with  a spirit  of  war  and  contrition,  and  showed  them  that  the  atone- 
ment of  their  crimes,  and  the  remission  of  their  torments,  were  annexed  to 
those  crosses  and  swords  wherewith  he  persuaded  them  to  arm  themselves 
against  the  infidels. 

St.  Bridget  declares,  in  her  Revelations,  that,  in  a vision  which  sh^  had 
of  the  Lord  Jesus  Christ,  he  informed  her,  “That  the  most  infallible  way 
to  atone  for  all  her  sins,  was  to  procure  indulgences  ; that,  with  respect  to 
himself,  whenever  he  was  inclined  to  treat  any  soul  with  tenderness  and 
affection,  he  would  advise  it  to  reside  constantly  at  Rome,  there  being  no 
place  in  the  world  where  so  many  indulgences  could  be  procured.”  Indeed, 
there  is  no  city  more  commodious  than  Rome  for  devotees  who  would  turn 
their  piety  towards  this  object ; for  its  basilicas  have  indulgences  for  every 
day  in  the  year;  and  on  festivals  they  are  redoubled. 

Indulgences  were  at  one  time  granted  for  all  kinds  of  sins  and  crimes, 
the  prices  of  which  were  rated,  and  the  remission  often  set  up  to  auction. 
A malefactor  in  Italy  might,  for  ninety  livres , compound  for  a crime,  for 
which,  on  the  other  side  of  the  Alps,  he  would  be  hanged  or  burnt.  The 
application  for  indulgences  was  either  by  the  payment  of  ready  money,  or 


ROMAN  CATHOLIC  CHURCH. 


27? 


by  saying,  or  causing  to  be  said,  certain  masses ; by  assisting  at  certain 
offices  and  certain  processions ; by  confessing  and  receiving  the  Eucha- 
rist ; by  alms-giving,  or  wearing  particular  habits,  crosses,  chaplets,  crowns, 
beads,  &c. 

Pope  Leo  X.  having  undertaken  to  complete  the  magnificent  edifice  of 
the  basilica  of  St.  Peter,  according  to  the  example  of  Pope  Julius,  had 
recourse  to  indulgences,  which  he  everywhere  published;  and  all  those 
who  should  contribute  what  was  demanded  of  them  towards  the  erection 
of  St.  Peter’s,  were  permitted  to  eat  eggs  and  cheese  in  Lent,  and  to  make 
choice  of  their  own  confessor.  In  order  to  come  into  possession  of  ready' 
money,  the  sums  arising  from  these  indulgences  were  farmed  out  to  the 
highest  bidders,  who,  not  only  for  the  purpose  of  reimbursing,  but  likewise 
of  enriching  themselves,  chose  such  preachers  of  indulgences,  and  col- 
lectors, as  they  thought  most  proper.  These  were  well  paid  to  induce  the 
people,  in  order  to  procure  pardon,  to  contribute  whatever  such  covetous 
and  sacrilegious  wretches  insisted  upon.  Some  of  these  preachers  of 
indulgences  raised  the  price  and  value  of  them  to  such  an  exorbitant 
pitch  as  to  induce  the  people  to  imagine  that  they  were  secure  of  salva- 
tion, and  of  delivering  souls  out  of  purgatory,  as  soon  as  they  had  paid 
the  money  demanded  for  the  letters  testifying  they  had  procured  the  indul- 
gence. The  clerks  of  the  farmers,  likewise,  who  had  purchased  the  profits 
of  these  indulgences,  were  seen  daily  in  the  taverns  and  brothels,  carousing, 
and  spending  part  of  that  money  in  all  manner  of  licentiousness,  which  the 
poor  insisted  was  barbarously  extorted  from  them. 

We  shall  now  treat  of  beads,  chaplets,  rosaries,  and  other  accessaries  to 
devotion.  The  historians  of  the  Crusade  wars  say  that  Peter  the  Hermit 
„ . T first  taught  the  soldiers  to  count  their  prayers  by  the 

ments  of  piety.  chaplet;  the  use  of  which  soon  grew  very  common.  But 

Father  Giry  gives  some  instances  of  prayers  being  said  by  tale  or  compu- 
tation, long  before  the  invention  of  the  chaplet ; and  Ryckle,  in  his  life  ol 
Gertrude,  gives  us  an  account  of  a rosary  which  this  saint  made  use  of  at 
her  devotions,  in  the  seventh  century.  Saint  Dominic,  the  founder  of  the 
order  which  bears  his  name,  and  of  the  holy  office  of  the  Inquisition, 
greatly  advanced  the  credit  of  this  instrument  of  devotion,  by  declaring, 
that  the  Blessed  Virgin  had  brought  him  one  from  heaven,  after  a miracu- 
lous manner,  composed  of  a certain  number  of  beads,  which  he  called  the 
rosary.  It  is  still  looked  upon  as  one  of  the  most  valuable  exercises  of 
devotion  by  a great  number  of  Catholics  ; with  regard  to  the  chaplet,  it  is 
not  to  be  questioned  but  that  it  came  from  the  Mohammedans.  Peter  the 
Hermit  borrowed  it  from  them,  in  favour  of  those  soldiers  of  the  Holy  Wars 
who  were  not  able  to  read,  nor  to  make  use  of  a prayer-book. 

These  and  other  instruments,  or  assistants  to  devotion,  were  the  founda- 
tion of  four  considerable  societies.  That  of  the  rosary  owes  its  birth  to  the 


278 


ROMAN  CATHOLIC  CHURCH. 


rosary  of  St.  Dominic.  The  rosary  is  a large  chaplet,  con- 
sisting of  one  hundred  and  fifty  beads,  which  make  so  many 
Aves.  Every  ten  beads,  divided  by  one  something  larger,  make  a Pater. 
The  fifteen  large  beads  are  the  symbols  of  fifteen  mysteries,  which  are  so 
many  lively  images,  as  it  were,  in  which  are  to  be  discerned  the  intentions 
of  the  “Eternal  Father  in  the  temporal  birth  of  his  son,  the  casualties  that 
befell  him  in  his  infancy,  and  not  only  in  the  private  and  unknown  part  of 
his  life,  but  also  in  the  glorious  and  immortal  part  of  it.”  The  common 
chaplets  contain  only  fifty  Ave  Marias  and  five  Paternosters.  Before  the 
person  begins  to  repeat  his  rosary,  he  must  take  it,  and  cross  himself.  He 
must  in  the  next  place  repeat  the  Apostles’  Creed,  to  put  himself  into  a 
proper  disposition  for  prayer  ; after  which  he  must  say  a Pater  and  three 
Aves,  on  account  of  the  three  relations  which  the  Blessed  Virgin  bears  to 
the  three  Persons  in  the  sacred  Trinity. 

After  these  preliminaries,  he  passes  on  to  the  fifteen  large  beads,  con- 
taining ten  courses.  The  Christian  devotee  must  observe  to  admit  himself 
into  the  mysteries  of  each  ten  courses,  by  a prayer,  which  is  to  be  found 
in  those  books  which  treat  of  the  method  of  devotion  with  the  rosary.  The 
fifteen  mysteries  are  divided  into  three  classes:  the  first  includes  the  five 
mysteries  of  joy  ; the  next  five  are  those  of  sorrow , as  turning  upon  our 
Saviour’s  Passion  ; and  the  last  five,  those  of  glory , as  being  destined  to 
his  resurrection,  ascension,  &c.  After  the  rosary,  the  brethren  who  have 
the  honour  to  bear  the  name  of  it,  must  say  the  litanies  and  prayers  for 
those  who  are  afflicted  in  mind,  body,  or  estate,  &c.  They  must  lift  up 
their  hearts  to  the  Virgin,  who  is  the  Queen  of  the  Rosary,  Empress  of 
Heaven  and  Earth,  High  Treasurer  of  the  Spiritual  Finances  and 
Celestial  Riches : and  as  the  true  believers  ought  not  only  to  pray  for  each 
other,  but  likewise  for  an  increase  of  the  worship  of  wrhich  they  make  pro- 
fession, the  brethren  and  sisters  of  the  rosary  must  never  omit  this  last 
article,  but  use  their  utmost  endeavours  to  make  proselytes  to  the  faitbgpf 
St.  Dominic. 

The  legendaries  of  the  order  of  St.  Dominic,  and  several  others,  assure 
us,  that  the  society  was  appointed  by  an  order  from  the  Blessed  Virgin, 
when  St.  Dominic  was  labouring  to  reduce  the  Albigenses,  and  extirpate 
heretics.  After  the  saint’s  decease,  the  devotion  of  the  rosary  was  totally 
neglected  ; but  Alanus  de  Rupe,  in  1460,  or  thereabouts,  revived  it  with 
great  improvements,  and,  for  fourteen  years  together,  used  his  utmost 
endeavours  to  procure  devotees  to  it.  The  society  is  divided  into  two 
branches,  one  of  the  common,  and  the  other  of  the  perpetual  rosary : the 
former  are  obliged,  every  week,  to  say  the  fifteen  divisions  of  ten  beads 
each,  to  confess,  and  receive  the  Sacrament  every  first  Sunday  in  the 
month ; and,  moreover,  to  appear  at  all  the  processions  of  the  society. 
The  faithful  of  the  latter  are  under  very  strong  obligations.  The  t rst 


ROMAN  CATHOLIC  CHURCH. 


duty  incumbent  on  them  is,  to  repeat  the  rosary  without  intermission  ; that 
is,  there  is  always  some  one  of  them  who  is  actually  saluting  the  Blessed 
Virgin  in  the  name  of  the  whole  society. 

The  solemnity  of  the  rosary  is  celebrated  on  the  first  Sunday  in  Octo- 
ber. This  festival  is  owing  to  the  piety  of  Pope  Gregory  XIII.  Several 
popes  have  confirmed  the  way  of  praying  with  the  rosary  by  their  bulls, 
and  granted  to  those  who  shall  devoutly  repeat  it,  all  suitable  indulgences, 
not  only  plenary,  but  particular. 

The  devotion  of  the  scapulary  is,  in  every  respect,  as  exact  as  that 
which  we  have  already  described.  After  divers  prayers  and  pious  solici- 
tations, the  Blessed  Virgin  granted  the  scapulary  to  Simon 
Scapulary.  commander  of  the  Carmelites,  in  the  same  century 

and  much  about  the  same  time  that  she  gave  the  rosary  to  St.  Dominic. 
She  assured  the  devotee  of  her  protection,  promised  to  be  propitious  to  all 
those  who  should  join  in  the  devotion  of  the  scapulary,  and  to  look  upon 
them  as  her  children.  She  also  engaged  to  save  all  those  who  at  the  hour 
of  death  should  be  found  provided  with  so  precious  a badge. 

The  scapulary  of  the  Carmelites  is  a small  woollen  garment,  of  a dark 
brown,  or  tawny  colour,  which  goes  over  the  stomach,  back,  and  shoulders. 
It  consists  likewise  of  two  small  pieces  of  cloth,  three  or  four  inches  square, 
tied  together  with  two  ribands.  This  is  what  the  brethren  of  the  Order 
of  the  Scapulary  wear.  i 

The  devotees  of  the  scapulary  celebrate  the  16th  of  July  as  their  festival, 
which  day  is  likewise  devoted  to  the  service  of  Our  Lady  of  Mount  Carmel. 

There  is  nothing  which  flatters  the  heart  of  man  more  than  what  is 
called  good  works , since  they  are  looked  on  by  him  as  a formal  contract, 
„ ..  . „ or,  as  it  were,  a truce  between  his  passions  and  the  duties 

dation-  of  his  religion.  A certain  satirist  has  observed,  “that  a 

devotee  refuses  to  pay  his  debts,  though  he  says  his  prayers  ; that  he 
plunders  his  neighbour,  though  he  gives  the  tenth  to  the  poor  ; that  he 
ruins  honest  families,  while  he  is  building  hospitals;  in  short,  that  religion, 
with  the  devotee,  is  the  counterpoise  of  justice.”  The  clergy  have 
always  taken  advantage  of  this  vanity  and  self-love,  under  the  specious 
pretence  of  showing  Christians  the  road  to  heaven  ; but,  above  all,  they 
have  attempted  to  pave  the  way  to  it  by  foundations,  which  began  in  the 
fourth  or  fifth  century,  but  the  mode  of  which  was  not  entirely  established 
till  the  sixth.  Nothing  was  at  that  time  to  be  seen,  but  people  of  all  ages, 
sexes,  and  conditions,  renouncing  their  worldly  possessions  for  the  endow- 
ment of  churches  and  convents.  New  practices  of  humility  sprang  up  on 
all  sides ; for  the  devotees  grew  dissatisfied  with  vigils,  which  to  them 
appeared  too  weak.  The  priests  and  monks  had  visions,  which  enabled 
them  to  enter  into  an  immediate  correspondence  with  the  saints  of  Para- 
dise. Measures  of  a more  strong  and  strenuous  kind  were  taken  against 


980 


ROMAN  CATHOLIC  CHURCH. 


the  devil,  who  then  began  to  grow  formidable.  Several  crosses  were  dug 
up,  and  relics  were  found,  which,  till  that  time,  had  never  been  known  or 
heard  of ; even  some  of  the  mouths  of  hell,  and  two  or  three  of  the  doors 
of  purgatory,  were  likewise  discovered.  The  maps  of  the  monks  pre- 
cisely pointed  out  their  height  and  depth.  Nor  was  this  discovery  the 
least  valuable  and  important  of  the  age ; a prodigious  number  of  souls  got 
out  of  purgatory,  and  some  of  the  damned  escaped  out  of  hell.  Those 
who  had  any  regard  for  their  relations  immediately  took  care  of  them,  and 
new  methods  were  in  consequence  invented,  for  alleviating  the  sorrows  of 
those  deceased  persons  who  had  their  friends  to  appear  for  them. 

Masses  were  multiplied,  and  one  sacrifice  being  now  insufficient,  a neces- 
sity arose  not  only  for  ten,  twenty,  or  thirty,  but  sometimes  for  thirty  thou- 
sand. The  sovereigns  of  the  church  created  new  patrons.  Altars  and 
churches  were  founded  without  number.  Swarms  of  monks  and  friars 
overspread  the  face  of  the  whole  earth  ; and  this,  they  asserted,  was  all 
the  work  of  God.  Habitations  were  assigned,  and  revenues  appointed 
them,  which  were  very  largely  augmented  by  the  benefactions  of  pious 
individuals.  We  may  easily  conceive  that  convents  increased  with  devo- 
tion, and  that  those  who  had  devoted  their  patrimonies  to  the  service  of  the 
church  found  no  other  refuge  than  that  of  the  cassoc  or  the  veil : in  short, 
a strong  persuasion  at  that  time  prevailed,  that  God  could  not  be  served 
with  decorum  and  propriety  but  by  priests  and  friars;  and  nothing,  indeed, 
was  to  be  seen  but  cassocs,  cowls,  tonsures,  crowns,  vows  of  continence 
and  chastity ; voluntary  divorces  between  husband  and  wife,  upon  a motive 
of  piety,  and  with  the  intent  to  retire  from  the  world,  that  they  might  pray 
to  God  at  their  ease  in  the  society  of  monks  and  hermits. 

Independently  of  the  foundations  of  churches,  convents,  and  masses, 
others  were  instituted  for  exposing  or  carrying  the  holy  sacrament  in  pro- 
cession on  those  days  which  are  not  set  apart  by  the  church  for  such  a 
purpose  ; also,  for  making  some  particular  day  more  famous  than  it  origin- 
ally was,  according  to  the  institution  of  the  church.  Such  is  the  founda- 
tion on  which  the  holy  sacrament  is  exposed  on  the  festival  of  th^  patron 
of  a parish,  or  on  the  festival-day  of  the  saint  whose  name  any  person 
bears,  or  for  whom  he  has  a peculiar  respect  and  veneration.  There  are 
likewise  other  foundations  for  offices  and  prayers  in  honour  of  the  saints, 
at  such  times  as  their  devotees  have  received  any  extraordinary  mercies 
and  favours  from  them. 

The  faithful,  throughout  all  the  ages  of  the  church,  have  paid  great 
veneration  to  the  relics  of  saints,  and  are  said  frequently  to  have  received 
great  advantages  from  them.  Ignorant  devotees  imagine 
that  they  need  only  to  be  devout  to  some  particular  relics,  to 
carry  them  about  with  them,  or  to  frequent  places  where  they  are  depo- 
sited, in  order  to  die  free  from  sin. 


I 


ROMAN  CATHOLIC  CHURCH. 


281 


The  antiquity  of  the  respect  for  relics  has  been  attempted  to  be  proved 
from  the  translation  of  Joseph’s  hones,  when  the  Jews  went  out  of  Egypt. 
It  is  certain,  that  under  the  Old  Testament,  it  was  thought,  as  it  is  now, 
that  whatever  has  touched  the  body  of  a saint  acquires  extraordinary  virtues. 
This  was  the  opinion  of  the  primitive  Christians,  and  instances  of  it  are  to 
be  met  with  in  the  Gospels  and  the  Acts  of  the  Apostles ; from  whence 
we  may  infer,  that  the  real  body  of  any  saint  is  capable  of  producing  much 
more  miraculous  effects.  In  process  of  time  the  consequences  of  this  no- 
tion of  virtue  and  holiness  were  carried  to  a greater  extent.  Some  pre- 
tended that  it  was  necessary  to  collect  all  those  things  which  had  been 
made  use  of  by  the  saints,  to  dig  up  their  bodies,  and  to  search  after  their 
hones  and  ashes.  Then,  temples,  chapels,  and  altars  were  devoted  to  their 
service.  The  very  angels  concerned  themselves  in  this  important  affair  ; 
for  they  are  said  to  have  collected  the  bones  of  St.  Catherine,  and  buried 
them  upon  Mount  Sinai.  Translations  of  the  relics  from  one  place  to  an- 
other began  to  be  made  in  the  fourth  century  with  extraordinary  solemnity, 
and  the  use  of  shrines  for  relics  began  at  the  same  time. 

The  Church  always  took  care  to  have  the  shrines  in  which  relics  were 
deposited  solemnly  blessed.  The  purport  of  the  prayer  was,  that  God 
would  grant  his  protection  to  those  who  reverenced  the  merits  of  the  saints, 
and  embraced  their  relics  with  humility,  in  order  that  these  faithful  sup- 
plicants might  be  guarded  from  the  power  of  Satan,  from  thunder,  plague, 
infectious  air,  wild  beasts,  and  the  malicious  devices  of  wicked  men. 

Oaths  were  often  taken  on  the  relics  of  the  saints  ; and  the  oath  of  the 
king  of  the  Romans  on  the  blood  of  St.  Stephen  at  Aix-la-Chapelle,  upon 
his  coronation-day,  is  an  instance  of  this  religious  custom. 

The  faithful  who  visit  relics  out  of  devotion  must  touch  the  sacred 
limbs  of  the  saints  with  more  than  common  faith.  There  is  a stated  time 
for  the  public  exposition  of  them  to  the  devout.  The  relics  of  the  church 
of  Notre-Dame  at  Aix-la-Chapelle  are  exposed  once  in  seven  years  with 
proclamations,  one  of  which  we  shall  here  transcribe,  that  the  reader  may 
have  a more  adequate  idea  of  the  ceremony.  It  is  as  follows : 

“ The  head  and  right  arm  of  St.  Cornelius  are  to  be  exposed  ; by  whose 
mediation  may  the  Lord  Jesus  preserve  you  from  the  falling-sickness,  and 
after  this  life  bestow  on  you  the  kingdom  of  heaven.  Amen.  Paternoster . 
Ave  Maria.  Credo.11 

The  blood  of  martyrs  is  preserved  in  various  parts  of  Christendom. 
Italy  and  Rome,  in  particular,  are  grown  famous  for  the  vast  quantity  that 
...  . „ is  found  in  them  ; nor  is  this  to  be  wondered  at,  considering 

lics-  the  persecutions  of  the  primitive  Christians  under  the  Ro- 

man emperors.  The  earth  at  Rome  is  said  to  be  stained  with  the  blood  of 
the  faithful.  His  holiness  makes  presents  of  some  of  this  sacred  earth  to 
foreigners,  thereby  endeavouring  to  gratify  those  good  Christians  who  come 


r 


23*2  ROMAN  CATHOLIC  CHURCH. 

to  Rome  upon  a religious  motive,  and  are  unwilling  to  return  home  with- 
cut  some  salutary  testimonial  of  their  travels. 

As  to  the  miraculous  manner  in  which  the  blood  of  martj'rs,  according 
to  report,  has  been  seen  to  melt  and  run,  the  devout  flatter  themselves  that 
God  has  been  pleased  to  give  this  satisfaction  to  all  pious  persons  for  their 
consolation,  and  as  a reward  of  their  virtue.  There  are  now  at  the  present 
da}^  several  liquefactions  of  this  nature,  particularly  in  Italy.  On  the  fes- 
tival of  St.  Eustace,  that  saint’s  blood  is  seen  to  boil  at  Rome.  The  blood 
of  St.  John  the  Baptist  does  as  much,  if  not  more,  at  Naples,  and  extends 
to  three  different  churches.  It  puts  itself  in  this  violent  ferment  in  honour 
of  Jesus  Christ,  and  seemingly  endeavours  once  more  to  proclaim  the 
coming  of  our  blessed  Saviour.  At  Naples,  too,  St.  Bartholomew’s  blood 
is  in  as  great  a heat  as  that  of  St.  John  the  Baptist ; and  so  likewise  is  the 
blood  of  St.  Stephen,  which  never  fails  running  on  the  day  on  which  the 
finding  of  his  body  is  commemorated. 

On  the  eighteenth  of  September  is  celebrated  the  ceremony  of  exposing 
the  head  and  blood  of  St.  Januarius,  patron  of  the  city^  of  Naples,  to  public 
view.  A solemn  procession  is  made,  likewise,  in  honour  of  the  saint,  at 
which  the  martyr’s  head  and  blood  are  carried  in  all  imaginable  pomp  and 
grandeur.  It  is  so  contrived,  that  these  two  relics  meet  together;  and  as 
soon  as  they  are  within  reach  of  each  other,  the  blood  is  seen  to  liquefy,  to 
boil,  and  to  rise  to  the  very  rim  of  the  glass  in  which  it  is  kept.  This 
miracle  is  wrought  every  year,  never  deceiving  the  expectations  of  the 
people,  who  are  always  ready  to  attest  the  truth  of  it. 

The  liquefaction  of  St.  Vitus’s  blood  is  to  be  seen  in  one  of  the  abbeys 
of  the  diocese  of  Tarentum  ; and  that  of  the  blood  of  St.  Pantaleon,  St. 
Ursula,  St.  Laurence,  and  others,  in  the  several  monasteries  and  churches 
throughout  Italy. 

In  1672,  Rome  raised  a recruit  of  relics  from  the  catacombs  of  four  hun- 
dred and  twenty-eight  saints,  most  of  them  anonymous  and  unknown  ; 
which,  however,  afforded  abundance  of  new  relics.  Other  recruits  of  the 
same  sort  had  been  made  before  that  time. 

In  regard  to  the  manner  of  distinguishing  the  relics  dug  out  of  the  cata- 
combs to  be  genuine, — the  apostolic  chamber  hires  diggers  to  work  in  the 
catacombs,  or  subterraneous  places,  in  which  sacred  bodies,  as  they  are 
called  at  Rome,  are  commonly  found.  This  holy  employment  is  carried  on 
in  spring  and  winter.  As  soon  as  the  sepulchres  are  opened,  an  apostolic 
commissary  examines  the  marks  whereby  the  bodies  of  martyrs  are  to  be 
known.  If  there  be  only  the  name  of  Christ  (thus  >B)  over  these  sepul- 
chres, or  a single  cross,  a dove,  a crown,  an  olive-branch,  without  a palm- 
branch,  or  without  a vase  of  wood,  or  other  vessel,  in  which  the  blood  of 
the  martyrs  was  usually  put,  they  are  looked  upon  merely  as  so  many 
Christian  sepulchres,  and  in  such  a case  are  never  opened.  The  vessel 


ROMAN  CATHOLIC  CHURCH. 


283 


for  holding  blood  is,  in  a particular  manner,  an  evident  sign  of  martyrdom, 
and  consequently  of  holiness.  When  the  necessary  tokens,  here  men- 
tioned, have  been  observed,  they  proceed  to  open  the  tombs  with  all  the 
precaution  which  so  religious  an  operation  requires. 

As  the  bones  are  dug  up,  they  are  put  into  little  cases,  which  are  after- 
wards corded  up,  and  sealed  with  the  grand  vicar’s  seal;  and  then  the 
diggers  carry  them  into  the  chambers  appropriated  for  relics.  The  bones 
are  laid  upon  tables  at  some  distance  one  from  the  other,  in  order  that,  as 
they  dry,  the  air  may  restore  them  in  some  measure  to  their  primitive 
hardness.  After  this,  the  cardinal-vicar  and  the  chief  sacristan  of  his  holi- 
ness expose  these  relics  to  the  veneration  of  the  faithful,  distributing  them 
as  they  see  proper,  and  arming  them  with  the  necessary  attestations  : relics 
of  the  larger  size  are  bestowed  on  none  but  crowned  heads  and  persons  of 
the  first  distinction  in  the  church. 

The  custom  of  wearing  holy  relics  by  way  of  devotion,  or  in  order  to  be 
preserved  against  casualties,  diseases,  calamities,  &c.,  is  very  ancient  in 
the  church ; since  St.  Gregory  Nyssens  takes  particular  notice  of  a 
small  piece  of  wood  of  the  true  cross,  which  his  sister  wore  on  her  finger 
in  a ring. 

It  is  to  St.  Helena,  however,  that  relics  owe  the  beginning  of  their  high 
reputation  ; and  yet  the  cross  was  at  that  time  the  only  relic  really  in 
fashion.  That  devout  princess,  foreseeing  that  the  finding  of  the  cross 
would  inflame  the  devotion  of  all  Christians,  took  but  a part  of  it  away 
with  her,  and  left  the  remainder  at  Jerusalem  to  be  an  object  of  the  pil- 
grims’ devotion.  This  sacred  wood  would,  by  degrees,  have -been  all  lost, 
on  account  of  the  constant  distributions  which  were  made  of  it  to  devotees ; 
but  St.  Paulinus  assures  us,  that  in  his  time  it  remained  in  the  same  con- 
dition— that  the  faithful  were  taking  away  some  of  it  without  intermission, 
but  yet  they  always  found  it  whole  and  entire. 

In  process  of  time,  relics  of  all  sorts  were  worn,  but  more  particularly 
about  the  neck  and  on  the  breast. 

St.  Charles  Borromeo  wore  about  his  neck  a tooth  of  St.  Satina. 
Gregory  XII.  wore  one  of  St.  Catharine  of  Sienna.  Some  ages  before 
that,  St.  Dunstan,  having  broke  his  cane  upon  the  devil,  who  appeared  to 
him  in  the  form  of  a bear,  had  another  made  much  stronger,  in  which  he 
set  a tooth  of  the  apostle  St.  Andrew. 

Relics  were  formerly  carried  in  military  expeditions,  and  this  was  an 
established  custom  in  the  time  of  Theodosius  the  Great.  The  knio-ht- 

o 

templars,  and  soldiers  in  the  crusades,  carried  them  a long  time  after  in 
their  expeditions  against  the  enemy  of  the  Christian  name.  Christian 
kings,  when  they  went  to  war,  armed  themselves  with  St.  Martin’s  cope, 
and  caused  the  shrines  of  saints  to  be  carried  at  the  head  of  their  armies. 
Du  Yal  de  Cernay,  the  monk,  assures  us,  that,  on  a dangerous  expedition, 


234 


ROMAN  CATHOLIC  CHURCH. 


a body  of  priests  and  friars,  having  the  cross  before  them,  and  being  sup- 
ported by  relics,  after  singing  the  Veni  Creator , which  was  their  signal, 
advanced  against  the  Albigenses  ; and  that,  at  the  third  repetition  of  a 
particular  verse  of  the  hymn,  the  rebels  of  the  church  fled  from  the  field 
of  battle  ! Nor  did  the  Bishop  of  Cominges  show  less  bravery  and  resolu- 
tion ; for,  notwithstanding  the  small  number  of  the  faithful  who  were 
facing  above  one  hundred  thousand  Albigenses,  he  armed  himself  with  the 
wood  of  the  cross,  and,  getting  upon  an  eminence  therewith,  blessed  the 
soldiers  of  the  Catholic  army,  who,  becoming  thereby  enlivened  and  in- 
spired, defeated  the  King  of  Arragon  and  his  whole  army. 

Catholic  devotion  ordains  that  recourse  shall  be  had  to  holy  relics  in 
case  of  any  public  calamity.  The  blood  of  St.  Januarius,  set  before  the 
flames  of  Mount  Vesuvius,  has  never  failed  to  extinguish  them.  The 
miracles  wrought  by  St.  Genevieve,  whenever  it  has  been  thought  proper 
to  carry  her  in  procession,  are  well  known  at  Paris  ; and  if  we  may  credit 
the  devotees  at  Rheims,  St.  Remi’s  handkerchief  has  had  no  less  virtue,  at 
those  times  when  it  has  been  found  requisite  to  produce  it  in  order  to  allay 
or  remove  public  calamities. 

At  Venice  a leg  of  St.  Lawrence  extinguishes  fires.  In  a church  of  that 
city,  holy  water  of  great  virtue  is  made  with  the  bone  of  St.  Liberalis.  In 
Sicily,  St.  Agatha’s  veil,  carried  in  procession  by  the  clergy  of  Catanea, 
puts  a stop  to  the  deluges  of  fire  of  Mount  Gibel;  and  a piece  of  cotton 
rubbed  against  this  veil  has  the  same  effect. 

The  Carthusians  at  Cologne  have  the  hem  of  Christ’s  garment,  which 
the  woman  afflicted  with  the  loss  of  blood  touched  in  order  to  be  cured. 
The  ladies  of  that  place  send  wine  to  the  Carthusians,  to  have  the  relic 
steeped  in  it,  and  drink  of  it  upon  any  emergent  occasion. 

Festivals  are  holidays,  or  are  certain  days  which  the  Catholic  Church 
has  set  apart  for  the  peculiar  service  of  God,  in  commemo- 

Festivals.  . r . c • 

ration  of  some  mystery,  or  in  honour  of  some  saint. 

In  the  Catholic  Church  there  are  movable  feasts,  double  feasts,  half- 
double , and  single:  but  the  chief  difference  between  the  several  classes,  is 
the  greater  or  less  solemnity  which  is  used  in  them.  The  churches  are 
embellished,  and  the  altars  adorned,  according  to  the  solemnity  of  the  day, 
and  to  the  rank  which  each  saint  holds  in  the  church.  On  solemn  double 
feasts,  the  bishop,  and  even  the  pope  himself,  performs  divine  service  in 
the  cathedral ; and  the  abbot,  the  prior,  or  dean  of  the  chapter,  in  colle- 
giate churches.  According  to  the  rituals  of  Italy,  the  churches,  on  these 
high  festivals,  must  be  hung  with  tapestry,  and  adorned  with  beautiful 
and  holy  images  of  those  whom  the  church  acknowledges  as  saints.  The 
doors  of  the  churches  must  be  adorned  with  festoons ; and  the  image  of 
the  saint  whose  feast  is  solemnized  must  be  decorated  with  flowers,  and 
the  church  strewed  with  them.  The  church  must,  likewise,  be  open  to 


ROMAN  CATHOLIC  CHURCH. 


285 


all  during  the  sacred  days  ; wax-tapers  must  burn  on  the  altar ; the  orna- 
ments of  the  officiating  priest  must  be  as  rich  as  possible ; and  the  tapers 
which  stand  on  the  high  altar  must  be  thicker  than  the  rest.  In  short, 
each  parish  displays  its  zeal,  in  proportion  to  its  riches. 

Whenever  the  feast  of  the  titular  saint  or  patron  is  celebrated,  his  stand- 
ard and  image  must  be  fixed  on  the  top  of  the  church  spire,  and  the  bells 
set  a ringing  to  his  honour.  In  some  places  it  is  customary  to  have  illu- 
minations on  the  eve  and  feast  of  the  saint,  as  a testimony  of  the  love  and 
reverence  of  the  priests  and  people. 

All  the  high  festivals  have  an  octave.  This  custom  was  first  borrowed 
from  the  Jewish  religion  ; it  being  usual  among  the  ancient  Jews  to  allow 
eight  days  to  their  solemn  festivals,  in  which  they  are  imitated  by  the 
moderns  to  this  day.  The  octave  therefore  consists  of  the  feast  itself  and 
the  seven  days  which  succeed  it,  though  the  name  of  octave  is  particularly 
given  to  the  last  day  of  those  eight,  which  answers  to  the  solemn  day  of 
the  feast.  The  rituals  say,  that  when  two  octaves  meet,  the  most  distin- 
guished of  them  shall  have  the  preference,  not  forgetting,  at  the  same  time, 
to  commemorate  the  saint  whose  octave  gave  way  to  the  other.  In  this 
manner  the  octave  of  St.  John  the  Baptist  gives  precedence  to  that  of  the 
holy  sacrament,  whenever  they  happen  to  meet : but  if  the  octave  of  a 
saint  who  is  patron  of  a place  should  fall  out  at  the  same  time  with  that 
of  another  saint,  who  had  been  either  a bishop,  an  archbishop,  or  cardinal, 
the  patron  would  be  obliged  to  yield  to  the  prelate. 

Our  limits  forbid  us  attempting  any  thing  like  a detailed  account  of  the 
festivals  prescribed  by  The  Roman  Calendar  of  Feasts  and  Stations 
throughout  the  year.  According  to  this  calendar,  it  may  be  perceived  that 
the  Holy  City  has  not  left  even  one  day  throughout  the  whole  year  uncon- 
secrated either  by  festivals  or  stations  ; indeed,  that  many  days  are  there 
held  sacred  to  the  memory  of  more  than  half-a-dozen  saints ; that  the 
inexhaustible  treasure  of  indulgences  is  always  open  to  the  faithful,  and 
furnishes  them  continually  with  materials  to  repair  the  breaches  which 
Satan  may  have  made  in  their  virtue ; and  that  the  clergy  of  Rome  are 
always  in  readiness  to  countermine  his  works. 

We  shall  select  a few  days  which  are  sacred  to  distinguished  saints,  or 
on  which  remarkable  festivals  are  observed ; and  these  will  serve  as  exam- 
ples of  numerous  others,  which  might  be  mentioned. 

This  day  is  sacred  for  several  saints,  among  whom  is  St.  Macarius,  who 
died  a.  d.  394.  Macarius  was  a confectioner  of  Alexandria,  but  spent 
Jan  2 Ma  uPwarc^s  °f  sixty  years  in  the  deserts  in  labour,  penance, 

carius-  and  contemplation.  “ Our  saint,”  says  Butler,  “ happened 

one  day  inadvertently  to  kill  a gnat  that  was  biting  him  in  his  cell ; reflect- 
ing that  he  had  lost  the  opportunity  of  suffering  that  mortification,  he 
hastened  from  his  cell  to  the  marshes  of  Scete,  which  abound  with  great 
19 


ROMAN  CATHOLIC  CHURCH. 


236 


flies,  whose  stings  pierce  even  wild  boars.  There  he  continued  six  months, 
exposed  to  those  ravaging  insects ; and  to  such  a degree  was  his  whole 
body  disfigured  by  them,  with  sores  and  swellings,  that  when  he  returned 
he  was  only  to  be  known  by  his  voice.” 

The  Golden  Legend  relates  of  him,  that  he  took  a dead  Pagan  out  of  his 
sepulchre,  and  put  him  under  his  head  for  a pillow ; whereupon  certain 
devils  came  to  affright  the  saint,  and  called  the  dead  Pagan  to  go  with  them  ; 
but  the  body  under  the  saint  said  he  could  not,  because  a pilgrim  lay  upon 
him,  so  that  he  could  not  move  ; then  Macarius,  nothing  afraid,  beat  the 
body  with  his  fist,  and  told  him  to  go  if  he  would,  wffiich  caused  the  devils 
to  declare  that  Macarius  had  vanquished  them.  Another  time  the  devil 
came  with  a great  scythe  on  his  shoulder,  to  smite  the  saint ; but  he  could 
not  prevail  against  him,  on  account  of  his  virtues. 

Macarius,  at  another  time,  being  tempted,  filled  a sack  with  stones,  and 
bore  it  many  journeys  through  the  desert.  Seeing  a devil  before  him  in 
the  shape  of  a man,  dressed  like  a “ herawde,”  with  his  clothing  full  of 
holes, *and  in  every  hole  a vial,  he  demanded  of  this  devil  whither  he  went, 
and  why  he  had  so  many  vials  ? The  devil  answered,  to  give  drink  to  the 
hermits;  and  that  the  vials  contained  a variety  of  liquors,  that  they  might 
have  a choice,  and  so  fall  into  temptation.  On  the  devil’s  return,  the  saint 
inquired  how  he  had  sped;  and  the  devil  answered,  “ Very  ill,  for  they 
were  so  holy  that  only  one,  Theodistus,  would  drink.”  On  this  informa- 
tion, Macarius  found  Theodistus  under  the  influence  of  the  vial,  and  reco- 
vered him. 

Macarius  found  the  head  of  a Pagan,  and  asked,  “ where  the  soul  of  its 
body  wras  ?”  “In  hell,”  said  the  head.  He  asked  the  head,  “if  hell  was 
deep  ?”  The  head  said,  “ Deeper  than  from  heaven  to  earth.”  He  de- 
manded again,  “if  any  were  there  lower  than  his  own  soul?”  The  head 
said,  “ the  Jews  were  lower  than  he  was.”  The  saint  inquired,  “ if  there 
were  any  lower  than  the  Jews?”  The  head  answered,  “ that  false  Christian- 
raen  were  lower  than  the  Jews,  and  more  tormented.” 

Macarius  seems,  by  the  Golden  Legend,  to  have  been  much  annoyed  by 
the  devil.  In  a nine  days’  journey  through  a desert,  at  the  end  of  every 
mile  he  set  up  a reed  in  the  earth,  to  mark  his  track  against  he  returned  ; 
but  the  devil  pulled  them  all  up,  made  a bundle  of  them,  and  placed  them 
at  Macarius’s  head  while  he  lay  asleep ; so  that  the  saint  with  great  diffi- 
culty found  his  way  home  again. 

This  Macarius  is  the  identical  saint  who  so  opportunely  assisted  St. 
Helena  in  the  discovery  of  the  genuine  cross  : and  for  that  one  act  he 
certainly  deserves  to  he  ranked  among  the  most  renowned  worthies  of  the 
Roman  Calendar. 

This  day  is  devoted  in  Paris  to  the  feast  of  St.  Genevieve,  virgin  pa- 
troness of  that  city.  The  legendary  writers  inform  us  that  we  cannot  pay 


ROMAN  CATHOLIC  CHURCH. 


287 

_ . _ too  great  homage  to  this  saint,  for  the  wonders  she  has  per- 

Onevieve.  formed  for  upwards  of  twelve  centuries  ; indeed,  the  angels 

returned  thanks  to  Heaven  for  the  birth  of  this  blessed  virgin.  Fat  er 
Giry,  in  the  Lives  of  the  Saints , assures  us,  that  the  blessed  spirits  kept 
“an  extraordinary  festival  at  her  birth,  and  that  all  heaven  was  filled  with 
joy.”  St.  Germanus  of  Auxerre  asserted  the  same  to  the  inhabitants  of 
Nanterre,  the  first  time  he  saw  St.  Genevieve,  who  was  born  in  their  city. 
In  the  height  of  her  piety,  she  was  seized  with  so  violent  a fit  of  sickness, 
that  she  was  thought  to  be  dead  ; but  in  the  midst  of  the  torments  which 
her  body  suffered,  “ she  was  ravished  in  spirit  among  the  angels,  where 
she  saw  unutterable  glories.” 

The  Golden  Legend  relates,  that,  by  the  Holy  Ghost,  she  showed  many 
people  their  secret  thoughts ; and  that  from  fifteen  years  to  fifty  she  fasted 
every  day  except  Sunday  and  Thursday,  when  she  ate  beans  and  barley 
bread  of  three  weeks  old.  A woman  once  stole  St.  Genevieve’s  shoes, 
but  as  soon  as  she  got  home  she  lost  her  sight  for  the  theft,  and  remained 
blind,  till,  having  restored  the  shoes,  St.  Genevieve  restored  the  woman’s 
sight. 

Desiring  the  liberation  of  certain  prisoners  condemned  to  death  at  Paris, 
she  went  thither,  and  found  the  city  gates  were  shut  against  her,  but  they 
opened  without  any  other  key  than  her  own  presence.  She  prayed  over 
twelve  men  in  that  city  possessed  with  devils,  till  the  men  were  suspended 
in  the  air,  and  the  devils  were  expelled.  A child  of  four  years  old  fell 
into  a pit,  and  was  killed ; St.  Genevieve  only  covered  her  with  her  man- 
tle, and  prayed  over  her,  and  the  child  came  to  life,  and  was  baptized  at 
Easter.  On  a voyage  to  Spain,  she  arrived  at  a port  “ where,  as  of  cus- 
tom, ships  were  wont  to  perish.”  Her  own  vessel  was  likely  to  strike  on 
a tree  in  the  water,  which  seems  to  have  caused  the  wrecks  ; she  com- 
manded the  tree  to  be  cut  down,  and  began  to  pray ; w-hen  lo  ! just  as  the 
tree  began  to  fall,  “ two  wild  heads,  gray  and  horrible,  issued  thereout, 
which  stank  so  sore,  that  the  people  that  were  there  were  envenomed  by 
the  space  of  two  hours ; and  never  after  perished  ship  there,  thanks  be  to 
God  and  this  holy  saint !” 

AtMeaux,  a master  not  forgiving  his  servant  his  faults,  though  St.  Gene- 
vieve besought  him,  she  prayed  against  him.  He  was  immediately  seized 
with  a hot  ague.  “ On  the  morrow  he  came  to  the  holy  virgin,  running 
with  open  mouth  like  a German  bear,  his  tongue  hanging  out  like  a boar, 
and  requiring  pardon.”  She  then  blessed  him,  the  fever  left  him,  and  the 
servant  was  pardoned.  A girl  going  by  writh  a bottle,  St.  Genevieve  called 
to  her,  and  asked  what  she  carried  ? She  answered,  oil,  which  she  had 
bought;  but  St.  Genevieve,  seeing  the  devil  sitting  on  the  bottle, blew  upon 
it,  and  the  bottle  broke  ; but  the  saint  blessed  the  oil,  and  caused  her  to 
bear  it  home  safely  notwithstanding.  The  Golden  Legend  says,  that  the 


2S8 


ROMAN  CATHOLIC  CHURCH. 


perple  who  saw  this  marvelled  that  the  saint  could  see  the  devil,  and  were 
greatly  edified.  Her  holiness  now  shone  with  greater  lustre  than  ever  in 
the  eyes  of  the  Parisians.  “She  penetrated  into  the  most  inward  recesses 
of  their  consciences,  spent  all  her  time  in  prayer,  and  shed  so  great  an 
abundance  of  tears,  that  the  floor  of  her  chamber  was  quite  wet  with  them.” 
Though  she  had  led  a life  of  extraordinary  penance,  she  nevertheless 
lived  to  a very  advanced  age.  A great  number  of  miracles  were  wrought 
at  her  tomb,  and  would  undoubtedly  have  been  wrought  to  the  end  of  the 
world,  had  her  relics  been  still  there  ; now  they  are  wrought  only  at  her 
shrine.  Her  shrine  of  gold  and  silver,  covered  with  precious  stones,  the 
presents  of  kings  and  queens,  and  with  a cluster  of  diamonds  on  the  top, 
presented  by  the  intriguing  Mary  de  Medicis,  was,  on  calamitous  occasions, 
carried  about  Paris  in  procession,  accompanied  by  shrines  equally  miracu- 
lous, and  by  the  canons  of  St.  Genevieve,  walking  barefoot. 

This  day  is  sacred  to  the  memory  of  St.  Simeon  Stylites,  who  astonished 
all  Christendom  by  his  personal  mortifications.  Simeon  went  into  the 
January  5 St  monastery  of  Heliodorus,  where  the  monks  ate  but  once  a 
Simeon  Stylites.  da.y ; but  our  saint  carried  this  abstinence  to  such  a pitch, 
as  to  eat  only  once  a week.  Heliodorus  required  Simeon  to  be  more  pri- 
vate in  his  mortifications  : with  this  view,  judging  the  rough  rope  of 
the  well,  made  of  twisted  palm-tree  leaves,  a proper  instrument  of  pe- 
nance, Simeon  tied  it  close  about  his  naked  body,  where  it  remained 
unknown  both  to  the  community  and  his  superior,  till  such  time  as  it 
having  ate  into  his  flesh,  what  he  had  privately  done  was  discovered  by 
the  effluvia  proceeding  from  the  wound.  It  took  three  days  to  disengage 
the  saint’s  clothes  ; and  the  incisions  of  the  physician,  to  cut  the  cord  out 
of  his  body,  were  attended  with  such  anguish  and  pain,  that  he  lay  for 
some  time  as  dead.  After  this  he  determined  to  pass  the  whole  forty  days 
of  Lent  in  total  abstinence,  and  retired  to  a hermitage  for  that  purpose. 
Bassus,  an  abbot,  left  with  him  ten  loaves  and  water,  and  coming  to  visit 
him  at  the  end  of  the  forty  days,  found  both  loaves  and  water  untouched, 
and  the  saint  stretched  on  the  ground  without  signs  of  life.  Bassus  dipped 
a sponge  in  water,  moistened  his  lips,  gave  him  the  Eucharist,  and  Simeon 
by  degrees  swallowed  a few  lettuce-leaves  and  other  herbs.  He  passed 
twenty-six  Lents  in  the  same  manner.  In  the  first  part  of  a Lent,  he 
prayed  standing ; growing  weaker,  he  prayed  sitting ; and  towards  the 
end,  being  almost  exhausted,  he  prayed  lying  on  the  ground. 

At  the  end  of  three  years,  he  left  his  hermitage  for  the  top  of  a moun- 
tain, made  an  enclosure  of  loose  stones,  without  a roof,  and  having  resolved 
to  live  exposed  tc  the  inclemencies  of  the  weather,  he  fixed  his  resolution  by 
fastening  his  right  leg  to  a rock  with  a great  iron  chain.  Multitudes 
flocked  to  the  mountain  to  receive  his  benediction,  and  many  of  the  sick 
recovered  their  health  ; but  a?  some  were  not  satisfied  unless  they  touched 


ROMAN  CATHOLIC  CHURCH. 


28ft 


him  in  his  enclosure,  and  Simeon  desired  retirement  from  the  daily  con- 
course, he  projected  a new  and  unprecedented  manner  of  life. 

He  erected  a pillar  six  cubits  high,  (each  cubit  being  eighteen  inches,) 
and  dwelt  on  it  four  years  ; on  a second,  of  twelve  cubits  high,  he  lived 
three  years;  on  a third,  of  twenty-two  cubits  high,  ten  years;  and  on  a 
fourth,  of  forty  cubits,  or  sixty  feet  high,  which  the  people  built  for  him, 
he  spent  the  last  twenty  years  of  his  life.  He  was  imitated  in  this  folly 
by  several  other  fanatics ; but  none  of  them  had  the  perseverance  or 
hardness  of  constitution  to  earn  any  degree  of  immortality  to  be  compared 
with  that  of  Simeon.  This,  however,  occasioned  them  to  be  called  stylites , 
from  the  Greek  word  stylos , a pillar.  Simeon’s  pillar  did  not  exceed  three 
feet  in  diameter  at  the  top,  so  that  he  could  not  lie  extended  on  it ; he 
had  no  seat  with  him  ; he  only  stooped  or  leaned  to  take  a little  rest,  and 
bowed  his  body  in  prayer  so  often,  that  a certain  person  who  counted  these 
positions  found  that  he  made  one  thousand  two  hundred  and  forty-four 
reverences  in  one  day ; which,  if  he  began  at  four  o’clock  in  the  morning, 
and  finished  at  eight  o’clock  at  night,  gives  a bow  to  every  three-quarters 
of  a minute  ; besides  which  he  exhorted  the  people  twice  a day.  His 
garments  were  the  skins  of  beasts,  he  wore  an  iron  collar  round  his  neck, 
and  had  a horrible  ulcer  in  his  foot.  During  his  forty  days’  abstinence 
throughout  Lent,  he  tied  himself  to  a pole.  He  treated  himself  as  the 
outcast  of  the  world,  and  the  worst  of  sinners  ; worked  miracles  ; delivered 
prophecies  ; had  the  sacrament  delivered  to  him  on  the  pillar;  and  died 
bowing  upon  it,  in  the  sixty-ninth  year  of  his  age,  after  having  lived  upon 
pillars  for  seven-and-thirty  years ! — His  corpse  was  carried  to  Antioch, 
attended  by  the  bishops  and  the  whole  country,  and  worked  miracles  on  its 
way. 

Without  mentioning  several  of  the  miracles' in  the  Golden  Legend,  which 
are  not  fit  to  be  related,  it  may  be  observed  that  it  is  there  said  of  him,  that 
after  his  residence  on  the  pillars,  one  of  his  thighs  rotted  a whole  year, 
during  which  time  he  stood  on  one  leg  only ! Near  Simeon’s  pillar  was 
the  dwelling  of  a dragon,  so  very  venomous  that  nothing  grew  near  his 
cave.  This  dragon  met  with  an  accident ; he  had  a stake  in  his  eye,  and 
coming  all  blind  to  the  saint’s  pillar,  and  placing  his  eye  upon  it  for  three 
days,  without  doing  harm  to  any  one,  Simeon  ordered  earth  and  water  to 
be  placed  on  the  dragon’s  eye,  which  being  done,  out  came  the  stake,  a 
cubit  in  length  ; when  the  people  saw  this  miracle,  they  glorified  God,  and 
ran  away  for  fear  of  the  dragon,  which  arose  and  adored  for  two  hours, 
and  returned  to  his  cave  ! 

A woman  swallowed  a little  serpent,  which  tormented  her  for  many 
years,  till  she  came  to  Simeon,  who  causing  earth  and  water  to  be  laid  on 
her  mouth,  the  little  serpent  came  out  four  feet  and  a half  long.  It  is 
affirmed,  that  when  Simeon  died.  Anthony  smelt  a precious  odour  pro- 


290 


ROMAN  CATHOLIC  CHURCH. 


ceeding  from  his  body ; that  birds,  men,  and  beasts  cried  ; that  an  angel 
came  down  in  a cloud  ; that  the  Patriarch  of  Antioch  taking  Simeon’s  beard 
to  put  among  his  relics,  his  hand  withered,  and  remained  so  until  a multi- 
tude of  prayers  were  said  for  him,  and  it  was  healed ; and  that  more  mira- 
cles were  worked  at  and  after  Simeon’s  sepulture,  than  he  had  wrought 
during  the  whole  of  his  life. 

On  the  day  of  the  feast  of  this  saint,  the  pope,  cardinals,  princes,  and 
even  private  gentlemen,  send  their  horses  and  their  mules  to  be  blessed  by 
January  17  5 the  saddles  and  harnesses  of  these  beasts  are  also 

Patriarch  "of the  carr^e(^  to  him.  They  bless  and  sprinkle  the  beasts  and 
Monks-  their  equipage,  in  the  name  and  for  the  sake  of  the  saint, 

upon  consideration  fora  certain  sum,  viz.  two  paoli  for  each  beast.  Another 
ceremony  in  which  St.  Anthony  is  applied  to,  is  that  of  exorcising,  conjur- 
ing, and  delivering  up  to  the  devil,  mice,  locusts,  or  grasshoppers,  and  all 
other  noxious  animals. 

According  to  St.  Athanasius,  Anthony  was  born  in  251,  at  Coma,  near 
Heraclea  in  Egypt,  and  in  that  neighbourhood  commenced  the  life  of  a 
hermit ; he  was  continually  assailed  by  the  devil.  His  only  food  was 
bread  with  a little  salt ; he  drank  nothing  but  water  ; never  ate  before 
sunset,  sometimes  only  once  in  two  or  four  days ; and  lay  on  a rush  mat  or 
on  the  bare  floor.  For  further  solitude  he  left  Coma,  and  hid  himself  in 
an  old  sepulchre,  till,  in  285,  he  withdrew  into  the  deserts  of  the  moun- 
tains, from  whence,  in  305,  he  descended,  and  founded  his  first  monastery. 
His  under  garment  was  sackcloth,  with  a white  sheepskin  coat  and  girdle 
He  was  taught  to  apply  himself  to  manual  labour  by  an  angel,  who 
appeared,  plaiting  mats  of  palm-tree  leaves.  Athanasius  informs  us  that 
Anthony  always  prayed  while  he  was  at  work  ; and  that  he  detested  the 
Arians ; that  he  would  not  speak  to  a heretic  unless  to  exhort  him  to  the 
true  faith  ; and  that  he  drove  all  such  from  his  mountain,  calling  them 
venomous  serpents.  He  was  very  anxious  that  after  his  decease  he  should 
not  be  embalmed,  and  being  one  hundred  and  fifty  years  old,  he  died  in 
356,  having  bequeathed  one  of  his  sheepskins,  with  the  coat  in  which  he 
lay,  to  his  biographer. 

St.  Athanasius  is  very  particular  in  his  account  of  St.  Anthony’s  war- 
fare with  the  infernal  powers.  He  says  that  hostilities  commenced  when 
the  saint  first  determined  on  hermitizing;  “in  short,  the  devil  raised  a 
great  deal  of  dust  in  his  thoughts,  so  that,  by  bemudding  and  disordering 
his  intellects,  he  might  make  St.  Anthony  let  go  his  design.”  In  his  fiist 
conflict  with  the  devil  he  was  victorious,  although  Satan  appeared  to  him 
in  an  alluring  shape.  Next  he  came  in  the  form  of  a black  boy,  and  was 
again  defeated. 

After  that,  Anthony  got  into  a tomb,  and  shut  down  the  top,  but  the 
devil  found  him  out,  and,  with  a great  company  of  other  devils,  so  beat  and 


ROMAN  CATHOLIC  CHURCH. 


291 


bruised  him,  that  in  the  morning1  he  was  discovered  by  the  person  who 
brought  his  bread  lying  like  a dead  man  on  the  ground ; whereupon 
he  took  him  up  and  carried  him  to  the  town  church,  where  many  of  his 
friends  sat  by  him  until  midnight.  Anthony  then  coming  to  himself,  and 
seeing  all  asleep,  caused  the  person  who  brought  him  thither  to  carry  him 
back  privately,  and  again  got  into  the  tomb,  shutting  down  the  tomb-top  as 
before.  Upon  this,  the  devils  being  very  much  exasperated,  one  night 
made  a noise  so  dreadful,  that  the  walls  shook.  They  transformed  therm- 
selves  into  the  shapes  of  all  sorts  of  beasts,  lions,  bears,  leopards,  bulls, 
serpents,  asps,  scorpions,  and  wolves ; every  one  of  which  moved  and 
acted  agreeably  to  the  creatures  which  they  represented — the  lion  roaring 
and  seeming  to  make  towards  him,  the  bull  to  butt,  the  serpent  to  creep, 
and  the  wolf  to  run  at  him,  and  so  in  short  all  the  rest ; so  that  Anthony 
was  tortured  and  mangled  by  them  so  grievously  that  his  bodily  pain  was 
greater  than  before.  But  he  taunted  them,  and  the  devils  gnashed  their 
teeth.  This  continued  till  the  roof  of  his  cell  opened,  a beam  of  light  shot 
down,  the  devils  became  speechless,  Anthony’s  pain  ceased,  and  the  roof 
closed  again. 

At  one  time,  the  devil  laid  the  semblance  of  a large  piece  of  plate  in  his 
way,  but  Anthony,  perceiving  the  devil  in  the  dish,  chid  it,  and  the  plate 
disappeared.  At  another  time  he  saw  a quantity  of  real  gold  on  the 
ground,  and,  to  show  the  devil  “that  he  did  not  value  money,  he  leaped 
over  it  as  a man  in  a fright  over  a fire.” 

Having  secluded  himself  in  an  empty  castle,  some  of  his  acquaintance 
came  often  to  see  him,  but  in  vain  ; he  would  not  Jet  them  enter,  and  they 
remained  whole  days  and  nights  listening  to  a tumultuous  rout  of  devils 
bawling  and  wailing  within.  He  lived  in  that  state  for  twenty  years,  never 
seeing  or  being  seen  by  any  one,  till  his  friends  broke  open  the  door ; and 
the  spectators  were  in  amazement  to  see  his  body,  that  had  been  so  be- 
laboured by  devils,  in  the  same  shape  in  which  it  was  before  his  retire- 
ment. By  way  of  a caution  to  others,  he  related  the  practices  of  the 
devils,  and  how  they  appeared.  He  said  that  “to  scare  us,  they  will  repre- 
sent themselves  so  tall  as  to  touch  the  ceiling,  and  proportionablv  broad  ; 
they  often  pretend  to  sing  psalms  and  cite  the  Scriptures,  and  sometimes 
while  we  are  reading  they  echo  what  we  read  ; sometimes  they  stamp, 
sometimes  they  laugh,  and  sometimes  they  hiss  ; but  when  one  regards 
them  not,  then  they  weep  and  lament  as  vanquished.  Once,  when  they 
came  threatening  and  surrounding  me  like  soldiers,  accoutred  and  horsed, 
and  again  when  they  filled  the  place  with  wild  beasts  and  creeping  things, 
I sung  Psalm  xix.  8,  and  they  were  presently  routed.  Another  time,  when 
they  appeared  with  a light  in  the  dark,  and  said,  ‘We  are  come, 
Anthony,  to  lend  thee  our  light,’  I prayed,  shutting  my  eyes,  because 
I disdained  to  behold  their  light,  and  presently  their  light  was  put  out. 


292 


ROMAN  CATHOLIC  CHURCH. 


After  this  they  came  and  hissed  and  danced ; hut  as  I prayed  and  lay 
along  singing,  they  presently  began  to  wail  and  weep  as  though  they  were 
spent. 

“Once  there  came  a devil  very  tall  in  appearance,  that  dared  to  say, 
‘What  wouldst  thou  have  me  bestow  upon  thee?’  but  I spat  upon  him, 
and  endeavoured  to  beat  himrand,  great  as  he  was,  he  disappeared  with 
the  rest  of  the  devils.  Once  one  of  them  knocked  at  the  door  of  my  cell, 
and  when  I opened  it  I saw  a tall  figure,  and  when  I asked  him,  ‘Who 
art  thou  V he  answered,  ‘I  am  Satan;  why  do  the  monks  blame  and  curse 
me  ? I have  no  longer  a place  or  a city,  and  now  the  desert  is  filled  with 
monks  ; let  them  not  curse  one  to  no  purpose.’  I said  to  him,  ‘ Thou  art 
a liar,’  &c.,  and  he  disappeared.” 

Much  more  than  this  he  is  related  to  have  said  by  his  biographer,  who 
affirms  that  “having  been  prevailed  upon  to  go  into  a vessel  and  pray 
with  the  monks,  he,  and  he  only,  perceived  a wretched  and  terrible  stink  ; 
the  company  said  there  was  some  salt  fish  in  the  vessel ; hut  he  perceived 
another  kind  of  scent,  and  while  he  was  speaking,  a young  man  that  had 
a devil,  and  who  had  entered  before  them  and  hid  himself,  cried  out,  and 
the  devil  was  rebuked  by  St.  Anthony  and  came  out  of  him,  and  then  they 
all  knew  that  it  was  the  devil  that  stunk.” — “Wonderful  as  these  things 
are,  there  are  stranger  things  yet ; for  once  as  he  wras  going  to  pray,  he 
was  in  a rapture,  and  (which  is  a paradox)  as  soon  as  he  stood  up,  he  saw 
himself  without  himself,  as  it  were,  in  the  air,  and  some  bitter  and  terrible 
beings  standing  by  him  in  the  air  too ; but  the  angels,  his  guardians,  with- 
stood them.” 

“ He  had  also  another  particular  favour,  for  as  he  was  sitting  on  the 
mount  in  a praying  posture,  and  perhaps  gravelled  with  some  doubt  relat- 
ing to  himself,  in  the  night-time,  one  called  to  him,  and  said,  ‘Anthony, 
arise,  go  forth  and  look  !’  so  he  went  out  and  saw  a certain  terrible  deformed 
personage  standing  and  reaching  to  the  clouds,  and  winged  creatures,  and 
him  stretching  out  his  hands  ; and  some  of  them  he  saw  were  stopped  by 
him,  and  others  were  flying  beyond  him  ; whereupon  the  tall  one  gnashed 
his  teeth,  and  Anthony  perceived  that  it  was  the  enemy  of  souls,  who 
seizes  on  those  who  are  accountable  to  him,  but  cannot  reach  those  who  are 
not  persuadable  by  him.” — His  biographer  declares  that  the  devils  fled  at 
his  word,  as  fast  as  from  a whip. 

The  Rev.  Alban  Butler  says,  “ there  is  extant  a sermon  of  St.  Anthony’s, 
wherein  he  extols  the  efficacy  of  the  sign  of  the  cross  for  chasing  the-  devil, 
and  lays  down  rules  for  the  discernment  of  spirits.”  There  is  reason  to 
believe  that  he  could  not  read  ; St.  Austin  thinks  that  he  did  not  know 
the  alphabet.  He  wore  his  habit  to  his  dying  day,  neither  washing  the 
dirt  off  his  body,  nor  so  much  as  his  feet,  unless  they  were  wet  by  chance 
when  he  waded  through  water  on  a journey.  The  Jesuit  Ribadeneira 


ROMAN  CATHOLIC  CHURCH. 


293 


affirms,  that  “ all  the  world  relented  and  bemoaned  his  death,  for  afterwards 
there  fell  no  rain  from  heaven  for  three  years.” 

Though  two  centuries  elapsed  before  Anthony’s  bones  were  looked  for, 
his  grave  was  not  only  discovered,  but  his  body  was  found  in  the  custom- 
ary preservation.  It  was  brought  to  Europe  through  a miracle.  One 
Toceline,  who  had  neglected  a pilgrimage  to  Jerusalem,  was,  therefore, 
sorely  wounded  in  battle,  and  carried  for  dead  into  a chapel  dedicated  to 
St.  Anthony.  When  he  began  to  revive,  a multitude  of  devils  appeared 
to  drag  him  to  hell,  and  one  devil  cast  a halter  about  his  neck  to  strangle 
him,  wherefore  St.  Anthony  appeared  ; the  devils  flew  from  him  of  course, 
and  he  commanded  Joceline  to  perform  his  pilgrimage,  and  to  convey  his 
body  from  the  East;  whereupon  Joceline  obeyed,  and  carried  it  to  France. 
The  saint’s  beard  afterwards  was  shown  at  Cologne,  with  a part  of  his 
hand,  and  another  piece  of  him  was  shown  at  Tournay ; two  of  his  relics 
were  at  Antwerp ; a church  dedicated  to  him  at  Rome  was  famous  for  his 
sackcloth  and  part  of  his  palm-coat ; the  other  part  of  it  was  exhibited  at 
Vienna,  and  the  rest  of  his  body  was  multiplied  about,  so  that  there  were 
limb-bones  enough  for  the  remains  of  half  a dozen  uncanonized  persons. 

St.  Anthony’s  fire  is  an  inflammatory  disease,  which,  in  the  eleventh 
century,  raged  violently  in  various  parts.  According  to  the  legend,  the 
intercession  of  St.  Anthony  was  prayed  for,  when  it  miraculously  ceased  ; 
and,  therefore,  from  that  time,  the  complaint  has  been  called  St.  Anthony’s 
fire. 

St.  David,  or,  in  Welsh,  Dewid,  the  patron  of  Wales,  was  son  of  Xantus, 
Prince  of  Cardiganshire,  and  his  birth  was  prophesied  thirty  years  before 
March  j it  happened  ; he  was  brought  up  a priest,  became  an  ascetic 
St.  David.  in  the  isje  0f  "Wight,  afterwards  preached  to  the  Britons, 

founded  twelve  monasteries,  ate  only  bread  and  vegetables,  and  drank  milk 
and  water.  A synod  being  called  at  Brevy,  in  Cardiganshire,  a.  d.  519, 
in  order  to  suppress  the  heresy  of  Pelagius,  “St.  David  confuted  and 
silenced  the  infernal  monster  by  his  learning,  eloquence,  and  miracles.” 
After  the  synod,  St.  Dubritius,  Archbishop  of  Caerleon,  resigned  Jiis  see 
to  St.  David,  which  see  is  now  called  St.  David’s.  He  died  in  544 ; 
St.  Kentigern  saw  his  soul  borne  by  angels  to  heaven  ; his  body  was  in 
the  church  of  St.  Andrews.  In  962,  his  relics  were  translated  to  Glaston- 
bury. 

One  of  the  miracles  alleged  of  St.  David,  by  Cressy,  is  that  at  the  anti- 
Pelagian  synod  he  restored  a child  to  life,  ordered  it  to  spread  a napkin 
under  his  feet,  and  made  an  oration ; that  a snow-white  dove  descended 
from  heaven  and  sat  on  his  shoulders  ; and  that  the  ground  whereon  ho 
stood  rose  under  him  till  it  became  a hill;  “on  the  top  of  which  hill  a 
church  was  afterwards  built,  which  remains  to  this  day.”  He  assembled 
a provincial  synod  to  confirm  the  decrees  of  Brevy ; and  wrote  the  pro- 


294 


ROMAN  CATHOLIC  CHURCH. 


ceedings  of  both  synods  for  preservation  in  his  own  church,  and  to  be  sent 
to  other  churches  of  the  province  ; but  they  were  lost  by  age,  negligence, 
and  incursions  of  pirates,  who  almost  every  summer  came  in  long  boats 
from  the  Orkneys,  and  wasted  the  coast  of  Cambria.  He  invited  St.  Kined 
to  this  synod,  who  answered  that  he  had  grown  crooked,  distorted,  and  too 
weak  for  the  journey;  whereupon  ensued  “a  double  miracle,”  for  “St. 
Kined  having  been  restored  to  health  and  straightness  by  the  prayers  of 
St.  David,  by  his  own  prayers  he  was  reduced  again  to  his  former  infirmity 
and  crookedness.”  After  this  synod,  he  journeyed  to  the  monastery  of 
Glastonbury,  which  he  had  built  and  consecrated,  with  intent  to  repair  it, 
and  consecrated  it  again;  whereupon  our  Lord  appearing  to  him  in  his 
sleep,  and  forbidding  him  to  profane  the  sacred  ceremony  before  performed, 
he  in  testimony  with  his  finger  pierced  a hole  in  the  bishop’s  hand,  which 
remained  open  to  the  view  of  all  men  till  the  end  of  the  next  day’s  mass. 
Before  his  death  “ the  angel  of  the  Lord  appeared  to  him,  and  said  to  him, 
Prepare  thyself.”  Again : “ When  the  hour  of  his  departure  was  come, 
our  Lord  Jesus  Christ  vouchsafed  his  presence,  to  the  infinite  conso- 
lation of  our  holy  father,  who  at  the  sight  of  him  exulted.”  More  to 
the  same  purpose  is  alleged  by  the  Catholic  writers  respecting  him, — such 
as,  that  at  his  death,  “ being  associated  to  a troop  of  angels,  he  with  them 
mounted  up  to  heaven  ;”  and  that  the  event  was  known  “ by  an  angel 
divulging  it.” 

According  to  Porter,  St.  David  was  uncle  to  the  famous  Prince  Arthur, 
or,  strictly  speaking,  half-uncle,  if  St.  David’s  illegitimacy  be  authentic. 
The  same  author  relates  of  him,  that  on  his  way  from  building  the  church 
of  Glastonbury  he  went  to  Bath,  cured  an  infection  of  the  waters,  and  by 
his  prayers  and  benediction  gave  them  the  perpetual  heat  they  still  retain. 
On  the  same  authority,  St.  David’s  posthumous  virtue,  in  the  reign  of 
King  Stephen,  occasioned  the  brook  above  the  churchyard  of  St.  David’s 
church  to  run  wine,  by  miracle  : the  well  near  it,  called  Pisteldewy,  or  the 
Conduit  of  David,  sent  forth  milk  instead  of  water.  Also  a boy,  that 
endeavoured  to  take  pigeons  from  a nest  in  St.  David’s  church  at  Lhan- 
nons,  had  his  fingers  miraculously  fastened  to  the  stone,  till  by  his  friends’ 
watching,  fasting,  and  praying  before  the  altar  three  days  and  nights,  the 
stone  fell  from  his  hand.  “Manie  thousands  .of  other  miracles  have  been 
wrought  by  the  meritts  of  this  holy  man,  which  for  brevitie’s  sake  we 
omitt.  I only  desire  all  true-hearted  Welshmen  allwaies  to  honour  this 
their  great  patrone  and  protector,  and  supplicate  the  Divine  Goodness  to 
reduce  his  sometime  beloved  countrey  out  of  the  blindness  of  Protestancic , 
groveling  in  which  it  languisheth.  Not  only  in  Wales,  but  all  England 
over,  is  most  famous  the  memorie  of  St.  David.  But  in  these  our  un- 
happie  daies  the  greatest  part  of  his  solemnitie  consisteth  in  wearing  of  a 
greene  leeke,and  it  is  a sufficient  theme  for  a zealous  Welshman  to  ground 


ROMAN  CATHOLIC  CHURCH. 


295 


a quarrell  against  him  that  doeth  not  honour  his  capp  with  the  like  orna- 
ment that  day.” 

The  feast  of  this  saint  is  celebrated  in  the  church  of  Minerva,  where 
the  cardinals  assist  solemnly  at  mass;  and  in  St.  Barbara’s  feast  of  the 
_T  , _ _ booksellers,  who  have  taken  St.  Thomas  Aquinas  for  their 

Thomas  Aquinas,  patron. 

It  is  related  in  the  Golden  Legend,  that  a man  who  was  thought  to  be 
starved  to  death,  and  who,  by  a rope  cast  about  his  neck,  was  drawn  to  the 
top  of  a tower,  and  thrown  down  from  thence,  when  he  came  to  the  ground 
rose  up  upon  his  feet,  and  gave  the  following  account  to  those  who  won- 
dered at  his  being  alive,  since  he  had  continued  so  long  without  sustenance, 
and  how  it  was  possible  for  him  to  be  preserved  in  his  fall ; he  assured 
them,  that  St.  Barbara  preserved  him  in  all  his  dangers,  and  in  his  fall  from 
the  tower  sustained  him  with  her  holy  hands. 

It  is  also  related,  that  St.  Barbara’s  father,  who  was  a heathen,  and  had 
shut  her  up  in  a tower  for  fear  of  being  seduced,  she  being  a very  great 
beauty,  perceiving  by  her  discourses  that  she  was  a Christian,  drew  out  his 
sword  in  great  indignation,  with  design  to  kill  her  ; but  upon  her  prayers 
to  God,  a great  stone  opening  itself,  received  her  into  its  cavity,  and  rolled 
with  her  to  a mountain  full  of  caves,  where  she  thought  to  have  hid  her- 
self, but  was  discovered  by  a shepherd,  who  was  punished  for  it  in  a miracu- 
lous manner ; he  himself  being  changed  info  a marble  statue,  and  all  his 
sheep  into  locusts,  others  say  beetles  ; which,  as  a perpetual  accusation  of 
the  crime,  continually  hover  about  her  grave. 

It  is  recorded  by  Surius,  that  in  1448,  at  a town  called  Gorcum  in  Hol- 
land, one  Henry  Knoch,  by  an  accident  of  the  candle’s  falling  into  the 
straw,  had  his  house  set  on  fire  in  the  night,  and  he  himself  hardly  escaped 
in  his  shirt,  which  began  to  burn  in  two  places;  but  remembering  he  had 
left  some  money  in  the  house,  he  resolved  to  return  to  it,  in  order  to  save 
it;  but  before  he  could  come  to  the  place  where  it  lay,  the  house  fell  upon 
his  naked  body  ; when  apprehending  present  death,  he  was  more  tormented, 
because  he  had  not  been  prepared  against  the  terrors  of  death  by  the  sacra- 
ments of  the  church,  and  in  this  distress  he  betook  himself  to  St.  Barbara ' 
for  the  remedy  of  his  soul,  by  addressing  himself  to  her  in  prayer.  The 
saint,  being  thus  invoked,  immediately  presented  herself  before  him,  under 
such  a shape  as  she  is  usually  represented  in  churches.  With  her  gar- 
ments she  quickly  quenched  the  globes  of  fire,  and  with  her  white  hand 
brought  him  through  the  straw-roof,  and  setting  him  in  a safe  place,  told 
him  that  his  life  would  be  prolonged  till  the  next  morning,  &c.,  saying 
which,  she  vanished  away.  All  was  performed  as  she  had  said,  though 
Henry  was  so  burned,  that  scarcely  any  flesh  was  left  on  his  bones  uncon- 
sumed, and  what  remained  of  him  was  as  black  as  a negro,  his  eyes,  heart, 
and  tongue  excepted,  which  remained  untouched. 


296 


ROMAN  CATHOLIC  CHURCH. 


This  day  is  sacred,  likewise,  to  the  memory  of  St.  Paul  the  Anchorite. 
He  was  a man  of  profound  ignorance.  Butler  says  he  was  named  “the 
simple.”  He  journeyed  eight  days  into  the  desert  to  become  a disciple  of 
St.  Anthony,  who  told  him  he  was  too  old,  and  bade  him  return  home 
mind  his  business,  and  say  his  prayers : he  shut  the  door  upon  him. 
Paul  fasted  and  prayed  before  the  door  till  Anthonjr  opened  it,  and  out  of 
compassion  made  a monk  of  him.  One  day,  after  he  had  diligently  worked 
at  making  mats  and  hurdles,  and  prayed  without  intermission,  St.  Anthony 
bid  him  undo  his  work,  and  do  it  all  over  again,  which  he  did,  without 
asking  for  a morsel  of  bread,  though  he  had  been  seven  days  without 
eating ; this  was  to  try  Paul’s  obedience.  Another  day,  when  some 
monks  came  to  Anthony  for  advice,  he  bade  Paul  spill  a vessel  of  honey 
and  gather  it  up  without  any  dust;  this  was  another  trial  of  his  obedience. 
At  other  times  he  ordered  him  to  draw  water  a whole  day  and  pour  it  out 
again  ; to  make  baskets  and  pull  them  to  pieces ; to  sew  and  unsew 
garments,  and  the  like;  these  were  other  trials  of  his  obedience.  When 
Anthony  had  thus  exercised  him,  he  placed  him  in  a cell  three  miles  from 
his  own,  proposed  him  as  a model  of  obedience  to  his  disciples,  sent  sick 
persons  to  him,  and  others  possessed  with  the  devil,  whom  he  could  not 
cure  himself. 

The  feast  of  St.  Gregory,  surnamed  the  Great,  is  held  in  St.  Peter’s, 
where  his  body  is  deposited.  He  was  preetor  of  Rome  in  574,  under  the 
March  12  St  Emperor  Justin  5 next  year  he  became  a monk,  and  by  fast- 
Gregory  the  Pope.  jng  and  study  became  so  weak,  that  he  swooned  if  he  did 
not  frequently  eat.  What  gave  him  the  greatest  affliction  was,  his  not  being 
able  to  fast  on  Easter-eve  ; a day  on  which,  says  St.  John  the  Deacon,  every 
one,  not  even  excepting  little  children,  are  used  to  fast ; whereupon,  by 
praying  that  he  might  be  enabled  to  fast,  he  not  only  fasted,  but  quite  forgot 
his  illness.  He  determined  to  proceed  to  Britain  to  propagate  the  faith ; 
but  the  whole  city  rose  in  an  uproar  to  prevent  his  departure,  and  the  pope 
constrained  him  to  remain. 

Pope  Pelagius  II.  afterwards  sent  him  as  nuncio  to  Constantinople,  where 
Eutychius  fell  into  an  error,  importing  that,  after  the  resurrection,  glorified 
bodies  would  not  be  palpable , but  of  a more  subtle  texture  than  air.  St. 
Gregory  clearly  demonstrated  that  such  bodies  would  be  the  same  which 
they  had  on  earth,  and  Eutychius  retracted  his  error. 

On  his  return  to  Rome,  he  took  with  him  an  arm  of  St.  Andrew  and  the 
head  of  St.  Luke.  Pelagius  made  him  his  secretary,  after  whose  death  he 
was  elected  pope  himself. 

To  escape  from  the  danger  of  this  elevation,  Gregory  got  himself  car- 
ried out  of  Rome  in  a wicker  basket,  and  lay  concealed  in  the  woods  and 
caverns  for  three  days.  He  was  afterwards  consecrated  with  great  pomp  ; 
and  on  that  occasion  sent  a synodal  epistle  to  the  other  patriarchs,  wherein 


ROMAN  CATHOLIC  CHURCH. 


297 


he  declared  that  “ he  received  the  four  councils  as  the  four  gospels.” 
Butler  says,  he  extended  his  charity  to  the  heretics,  and  “to  the  very 
Jews;”  yet  he  afterwards  adds,  that  in  Africa  “he  extirpated  the  Dona- 
tists.”  He  subscribed  himself  in  his  letters,  Servant  of  the  Servants 
of  God.  He  sent  to  the  Empress  Constantina  a veil  which  had  touched 
the  relics  of  the  apostles,  and  assured  her  that  miracles  had  been  wrought 
by  such  relics,  and  promised  her  some  dust-filings  of  the  chains  of  St. 
Paul.  He  likewise  sent  to  St.  Austin  and  other  monks  to  convert  the 
English. 

He  died  on  the  25th  of  January,  604.  His  devotion  to  the  church  was 
constant ; he  was  learned,  enterprising,  sincere,  and  credulous  ; and,  for 
the  times  wherein  he  lived,  charitable  and  merciful.  He  was  the  author 
of  the  church-singing  called  the  Gregorian  chant. 

Many  miracles  are  related  of  St.  Gregory;  as,  that  going  to  bless  a 
church  in  honour  of  St.  Agnes,  which  had  been  used  by  the  Arians,  he 
caused  the  relics  to  be  placed  on  the  altar,  whereon  a hog  went  grunting 
out  of  the  church  with  a fearful  noise ; whence  it  was  averred,  that  the 
*devil,  who  had  been  se'rved  in  it  by  the  heretic  Arians,  was  driven  out  by 
the  relics.  Sometimes  the  lamps  were  miraculously  lighted.  One  day  a 
bright  cloud  descended  on  the  altar,  with  a heavenly  odour,  so  that  from 
reverence  no  one  dared  to  enter  the  church. 

At  another  time,  when  Gregor}'-  was  transubstantiating  the  wafers,  a 
woman  laughed;  he  asked  her  why  she  laughed  ? to  which  at  length  she 
answered,  “ Because  you  call  the  bread  which  I made  with  my  own  hands 
the  body  of  our  Lord  ;”  whereupon  he  prayed,  and  the  consecrated  bread 
appeared  flesh  to  every  one  present ; and  the  woman  was  converted,  and 
the  rest  were  confirmed. 

At  another  time,  some  ambassadors  coming  to  Rome  for  relics,  Gregory 
took  a linen  cloth  which  had  been  applied  to  the  body  of  a saint,  and  en- 
closing it  in  a box,  gave  it  to  them.  While  on  their  journey  home,  they 
were  curious  to  see  the  contents  of  the  box ; and  finding  nothing  within  it 
but  the  cloth,  returned  to  St.  Gregory,  complaining  that  he  had  deceived 
them.  On  this,  he  took  the  cloth,  laid  it  on  the  altar,  prayed,  pricked  it 
with  a knife ; the  cloth  shed  blood,  and  the  astonished  ambassadors  reve- 
rently took  back  the  box. 

Another  time,  one  who  had  been  excommunicated  by  St.  Gregory  fcr 
having  put  away  his  lawful  wife,  fbargained  with  certain  sorcerers  and 
witches  for  revenge  ; who,  when  the  holy  pope  rode  through  the  city,  sent 
the  devil  into  his  horse,  and  made  him  caper,  so  that  he  could  not  be 
held  : then,  with  the  sign  of  the  cross,  the  pope  cast  out  the  devil  ; and 
the  witches,  by  miracle,  becoming  blind,  were  converted,  and  St.  Gregory 
baptized  them ; yet  he  would  not  restore  their  sight,  lest  they  should  read 
their  magical  books  again  ; but  he  maintained  them  out  of  the  church-rents. 


r 


298  ROMAN  CATHOLIC  CHURCH. 

After  his  death  there  was  a famine  in  Rome,  and  the  people  being  falsely 
persuaded  that  St.  Gregory  had  wasted  the  church  property,  gathered  his 
writings  to  burn  them  ; wherefore  Peter  the  Deacon,  who  had  been  inti- 
mate with  Gregory,  affirmed  that  he  had  often  seen  the  Holy  Ghost  in 
form  of  a dove  upon  St.  Gregory’s  head  while  he  was  writing,  and  that  it 
would  be  an  insufferable  affront  to  burn  those  books,  which  had  been 
written  by  his  inspiration  ; and  to  assure  them  of  this,  he  offered  to  con- 
firm it  by  oath,  but  stipulated  that,  if  he  died  immediately  after  he  had 
taken  the  oath,  they  should  believe  that  he  had  told-  them  the  truth : this 
being  assented  to,  he  took  the  oath,  and  thereupon  died,  and  the  people 
believed;  and  “hence,”  says  Rabadineira,  “the  painters  came  to  repre- 
sent St.  Gregory  with  a dove  at  his  ear,  to  signify  that  the  Holy  Ghost  in- 
spired and  dictated  -what  he  wrote.” 

It  is  also  related  of  St.  Gregory,  that,  when  he  fled  from  Rome  to  avoid 
the  dignity  of  popedom,  and  lay  hidden,  a bright  pillar  of  fire,  descending 
from  heaven,  glittered  above  his  head,  and  angels  appeared  descending  and 
ascending  by  the  same  fiery  pillar  upon  him ; wherefore,  he  was  miracu- 
lously betrayed.  * 

Lent  is  said  to  be  an  imitation  of  the  fasting  of  Jesus  Christ.  It  must 
be  of  great  antiquity,  since  it  is  cited  by  several  ancient  fathers.  In  the 
T . „ primitive  church  the  Christians  did  not  always  fast  during 
ber  week.  the  precise  term  of  forty  days  ; for  we  have  examples  of 

Lent-seasons  that  were  of  shorter  continuance,  and  of  others  that  lasted 
longer.  It  was  sometimes  usual  to  begin  Lent  at  Septuagesima,  other 
times  at  Sexagesima,  and  often  at  Quinquagesima.  With  some,  it  held  six 
weeks,  with  others  seven,  and  some  again  began  it  but  three  weeks  before 
Easter.  It  was  kept  very  strictly,  for  they  used  to  abstain  not  only  from 
wine,  flesh,  meats,  and  all  kinds  of  luxury,  but  to  fast  till  the  evening. 
Lastly,  all  persons  were  prohibited  from  marrying  during  Lent,  which  cus- 
tom is  observed  to  this  day. 

The  fast  of  the  ember  weeks  was  borrowed  originally  from  the  Jews ; 
for  they  bear  a relation  to  four  fasts  which  the  Jews  denominated  from  the 
fourth,  fifth,  seventh,  and  tenth  months.  The  ember  weeks  are  observed 
in  March,  June,  September,  and  December.  The  humiliation  of  the  ember 
weeks  consists  in  three  days’  strict  fasting  in  each  season  of  the  year. 
By  this  fast,  the  faithful  are  taught  that  the  four  parts  of  the  year  are  to 
be  equally  consecrated  to  God.  Some  pretend  that  these  fasts  were  esta- 
blished as  early  as  the  first  century  of  the  church,  but  that  they  were  not 
absolutely  binding ; on  the  contrary,  that  a person  might  transgress  them 
without  scandal  or  offence.  It  is  even  said  that  this  cpldness  and  indiffer- 
ence were  not  suppressed  but  in  process  of  time  by  councils.  Others  say, 
that  the  ember  weeks  were  not  instituted  till  the  year  460,  by  Pope  St. 
Leo.  Moreover  that  Pope  Gelasius  commanded  that  priests  and  deacons 


ROMAN  CATHOLIC  CHURCH. 


299 


should  be  ordained  in  those  seasons.  As  it  was  customary -in  the  apostolic 
age  for  fasting  and  public  prayer  to  precede  their  ordinations,  it  was  but 
reasonable  that  the  present  ember  weeks  should  be  distinguished  by  the 
same  pious  exercises,  and  that  the  faithful  should  employ  fasting  and 
prayer  “ to  implore  such  officers  of  God  as  might  be  worthy  to  serve  his 
church,” 

The  ceremony  of  giving  ashes  is  one  of  the  ancient  methods  of  express- 
ing sorrow,  of  which  mention  is  often  made  in  the  Old  Testament.  It  is 

_ . . also  a type  of  the  public  penance  used  among  Christians 

Ceremony  of  giv-  J 1 r 1 ° 

ing  the  Ashes.  anciently,  during  which  the  penitent  was  cut  off  from  all 
communication  with  the  rest  of  the  faithful,  and  stood  at  the  church-door, 
covered  with  sackcloth  and  ashes. 

The  ashes  that  are  made  use  of  on  Ash-Wednesday  must  be  made  from 
the  branches  of  olive,  or  some  other  trees  that  have  been  blessed  the  fore- 
going year  on  Palm-Sunday.  The  sacristan,  or  vestry-keeper,  gets  these 
ashes  ready,  and  lays  them  in  a small  vessel  on  the  altar,  on  the  epistle- 
side  ; after  which,  the  officiating  priest  blesses  them,  for  which  purpose 
the  wax-tapers  on  the  altar  are  lighted.  The  officiating  priest,  his  clerks, 
and  his  acolytes,  put  on  ornaments  suitable  to  the  solemnity  of  the  cere- 
mony; during  which  the  choir  chant  none,  or  the  ninth  hour;  after 
which,  the  officiating  priest,  preceded  by  the  incense-bearer,  and  other 
assistants,  goes  up  to  the  altar,  kisses  it,  and  says  a prayer,  with  his  face 
a little  turned  towards  the  ashes.  He  afterwards  makes  the  sign  of  the 
cross  upon  the  ashes,  and  incenses  them.  The  incensing  being  ended,  the 
priest,  having  on  one  side  of  him  the  deacon  carrying  the  ashes,  and  his 
sub-deacon  on  the  other,  goes  forward  towards  the  middle  of  the  altar,  and 
turns  round  to  the  congregation.  Then  the  chief  of  the  clergy,  in  whose 
ch  irch  the  ceremony  of  giving  the  ashes  is  performed,  goes  up  to  the  altar, 
and  lays  the  ashes  on  the  head  of  the  officiating  priest  in  the  form  of  a 
cross,  repeating  these  words,  Memento  homo  quia  pulvis  es , &c. ; i.  e. 
Remember , man , that  thou  art  dust , &c.  After  the  priest  has  received  the 
ashes,  he  gives  them  to  his  assistants,  to  all  the  clergy  then  present,  and  at 
last  to  the  whole  congregation.  The  women,  as  well  as  the  men,  receive 
the  ashes  on  their  foreheads. 

A bishop,  with  his  mitre  off,  receives  the  ashes  sitting,  from  the  officiat- 
ing canon  ; after  which  the  prelate,  putting  on  his  mitre,  and  having  a 
white  cloth  before  him,  gives  the  ashes  to  the  officiating  canon,  who  stoops 
before  him.  It  is  the  bishop’s  province  to  give  the  ashes  to  a churchman 
of  superior  dignity,  such  as  an  archbishop  or  patriarch.  Princes,  ambas- 
sadors, and  other  persons  of  distinction,  receive  the  ashes  after  the  canons. 
The  canons  and  the  superior  clergy  incline  their  bodies  when  they  receive 
them,  but  all  the  inferior  clergy  and  the  laity  take  them  kneeling.  The 
pope  receives  them  from  the  officiating  cardinal,  who  does  not  repeat  the 


300 


ROMAN  CATHOLIC  CHURCH. 


Memento,  &c.,to  him  ; but  the  cardinal  stoops  a little  when  he  takes  them 
from  the  pope.  If  an  emperor  were  to  assist  at  this  ceremony  of  humilia- 
tion, he  must  take  them  after  all  the  cardinals,  for  the  princes  of  the  church 
are  superior  to  all  temporal  ones. 

Pope  Urban  V.  sent,  on  the  fourth  Sunday  in  Lent  of  the  year  1366,  a 
golden  rose,  to  Joan,  Queen  of  Sicily,  and  made  a decree,  by  which  it  or- 
dained, that  the  popes  should  consecrate  one  at  that  season  every  year. 

Biessino-  the  This  golden  rose  is  enriched  with  precious  stones,  and  is 

Golden  Rose.  often  sent  by  the  pope  to  princesses,  or  to  some  church,  as  a 

mark  of  his  peculiar  affection.  His  holiness  blesses  the  rose  in  the  room 
in  which  the  ornaments  are  kept,  immediately  before  he  goes  to  hear  mass 
in  his  own  chapel.  This  blessing  is  performed  with  frankincense,  holy 
water,  balm,  and  musk,  mixed  together.  The  benediction  being  ended, 
the  pope  goes  out  of  the  room,  and  one  of  his  privy-chamberlains  carries 
the  rose  before  him,  and  lays  it  on  a candlestick.  Then  a cardinal-deacon 
presents  it  to  his  holiness,  who,  taking  it  in  his  left  hand,  walks  on  to  the 
chapel,  and  with  his  right  hand  blesses  the  faithful  who  line  the  way. 
After  this,  the  rose  is  returned  to  the  cardinal-deacon,  and  he  gives  it  to  a 
clerk  of  the  chamber,  who  lays  it  on  the  altar.  Mass  being  ended,  his 
holiness  gives  the  rose  to  whomsoever  he  thinks  proper.  We  must  not 
omit  that  the  Sunday  of  the  golden  rose  is  called  Lsetare,  from  a lesson 
■which  is  read  on  that  day,  beginning  at  verse  10  of  the  66th  chapter  of 
Isaiah,  and  that  the  sacred  college  come  into  the  chapel  clothed  in  cassocs 
of  the  colour  of  dried  roses. 

The  rose  is  remarkable  for  three  qualities,  which  are  to  be  applied  to  the 
faithful  of  the  Church,  viz.  for  its  colour,  its  fragrance,  and  taste.  The 
substance  of  the  golden  rose,  the  musk  and  the  balm  with  which  it  is 
blessed,  are  so  mapy  emblems  of  the  divine,  the  spiritual,  and  human 
nature  of  Jesus  Christ. 

On  Palm-Sunday,  palms  are  prepared  at  the  pope’s  chapel ; and  when 
these  cannot  be  procured,  olive  branches  are  sometimes  used,  adorned  with 

_ , the  leaves  of  the  palm-tree,  tied  up  neatly  in  the  shape  of 

Palm-Sunday.  a cross : these  palm,  or  olive-branches,  are  about  five  feet 
in  length.  The  pope  then  goes  in  procession  to  the  chapel ; and  when 
the  prayers  and  ceremonies  which  are  used  in  all  other  benedictions  are 
ended,  his  holiness  sprinkles  and  incenses  the  branches.  After  their  con- 
secration the  chief  cardinal-bishop  presents  two  of  the  largest  of  them  to 
his  holiness,  who  gives  them  to  two  persons  of  distinction,  who,  according 
to  the  Roman  ceremonial,  must  stand  on  each  side  of  the  pope,  with  the 
branches  in  their  hands.  The  above-mentioned  cardinal  then  presents  him 
a third  branch,  less  than  the  former ; this  the  pope  gives  to  a chamberlain, 
and  presents  the  rest  to  the  cardinals,  prelates,  ambassadors,  and  noblemen 
who  assist  at  the  ceremony. 


ROMAN  CATHOLIC  CHURCH. 


SOI 


The  branches,  which  the  cardinal-bishop  offers  to  his  holiness,  are  beau- 
tifully adorned  with  flowers,  and  must  be  kissed  by  those  to  whom  they 
are  presented.  When  the  chief  cardinal-bishop  receives  them,  he  has  the 
honour  to  kiss  the  hand  and  knee  of  his  holiness  ; the  rest  of  the  cardinals 
also  kiss  his  knee,  but  the  clergy  of  an  inferior  order  only  kiss  his  foot. 
The  ceremony  concludes  with  distributing  the  branches  among  the  people  ; 
and  during  the  service  of  the  Passion,  all  the  congregation  hold  their 
branches  in  their  hands. 

On  Palm-Sunday,  the  altars,  likewise,  are  adorned  with  palm  or  olive- 
branches.  The  branches  designed  to  be  distributed  are  laid  upon  a table 
near  the  altar,  and  remain  there  covered  with  a white  cloth  till  the  time  of 
blessing  them. 

One  remarkable  custom  practised  on  Palm-Sunday,  and  which  is  still 
observed  in  several  parts  of  Christendom,  is  the  setting  a prisoner  at  liberty : 
upon  which  occasion  the  bishop  and  clergy  go  in  procession  : the  ceremony 
of  this  delivery  is  considered  by  the  Catholics  as  a type  of  their  spiritual 
freedom.  This  ceremony  is  borrowed  from  the  Jews,  who  used  anciently 
to  set  a prisoner  at  liberty  on  the  day  of  their  passover,  in  commemoration 
of  their  deliverance  from  the  Egyptian  bondage. 

After  the  palms  are  distributed,  the  procession  begins  by  the  deacon 
presenting  the  officiating  priest  with  one  of  the  branches,  which  he  kisses, 
as  also  the  priest’s  hand  : this  being  done,  the  sub-deacon  takes  the  cross, 
and  occupies  a station  between  the  two  incense-bearers,  at  the  entrance  of 
the  sanctuary,  or  chancel.  Immediately  after,  the  deacon,  having  knelt 
down,  and  turned  himself  towards  the  people,  repeats  to  them,  Proceda- 
mus  in  pace , i.  e.  Let  us  go  in  peace;  and  the  procession  is  then  per- 
formed round  the  church.  When  it  is  ended,  mass  is  said.  During  the 
singing  of  the  Passion,  the  several  members  of  the  congregation  hold  their 
branches  in  their  hands,  not  excepting  the  officiating  priest  and  the  minis- 
ters of  the  altar ; none  being  excepted  but  the  deacons,  who  repeat  the 
service  of  the  passions,  and  the  acolytes,  and  their  attendants.  After  mass 
is  ended,  every  member  of  the  congregation  carries  home  his  branch  which 
has  been  blessed ; and,  according  to  the  rituals,  a branch  thus  blessed  is 
a preservative  from  several  diseases,  and  an  instrument  of  innumerable 
blessings. 

After  various  preliminary  ceremonies,  the  procession  sets  out,  each  per- 
son with  his  taper  in  his  hand,  in  such  order,  that  the  youngest  walks  first, 

The  Procession  and  the  oldest  last.  The  superior  clergy  walk  immediately 
Sepulchre.  alter  the  priest,  who  marches  under  a canopy,  and  carries 

the  host.  Being  come  to  the  sepulchre,  the  youngest  place  themselves 
near  the  cross,  which  is  set  opposite  to  the  grave,  and  the  oldest  place 
themselves  behind  them  : this  being  done,  they  all  fall  down  on  their  knees, 
the  incense  and  cross-bearers  excepted ; and  the  choir  sings  and  repeats 
20 


302 


HOMAN  CATHOLIC  CHURCH. 


the  . anthem  Tantum  ergo  sacramentum,  till  the  conclusion  of  the  cere- 
mony. The  priest  now  incenses  the  host,  and  a deacon  takes  it  up  and 
holds  it  in  his  hands,  till  such  time  as  the  priest  kneels  down  before  it. 
This  being  done,  the  deacon  puts  it  again  in  the  tabernacle,  where  the 
priest  incenses  it  thrice ; after  which,  the  deacon  locks  up  the  tabernacle, 
and  gives  the  key  of  it  to  the  master  of  the  ceremonies.  At  the  return 
of  the  procession,  all  the  tapers  are  put  out,  with  the  exception  of  those 
of  the  acolytes,  who  walk  before  the  cross-bearers.  The  officiating  priest 
now  puts  off  his  white  vestments,  and  puts  on  purple  ones,  in  order  to  say 
the  office  of  the  vespers  ; his  attendants  do  the  same  : and  after  the  vespers 
are  ended,  they  uncover  the  altars  in  the  following  manner: — 

The  officiating  priest  takes  from  the  high  altar  its  coverings,  its  Pallia, 
and  other  ornaments,  but  does  not  take  off  the  cross  and  its  lights.  They 
even  take  away  the  little  table  on  which  the  church  plate,  the  carpets,  and 
flowers  usually  stand  ; and  they  likewise  uncover  the  pulpit  and  the  church- 
walls,  the  covering  of  which  the  sacristan  carries  into  the  vestry.  The 
cross  is  now  covered  with  a black  or  purple-coloured  veil ; the  tabernacle 
is  veiled  in  the  same  manner,  and  is  left  open,  being  the  house  of  the  living 
God,  who  has  absented  himself  from  it  forsome  time.  The  cross  must  now 
be  placed  before  the  tabernacle.  In  order  to  solemnize  the  passion  ot  our 
Saviour,  a black  canopy  is  then  set  over  the  high  altar,  and  the  walls  of 
the  church  are  hung  with  the  same  colour.  The  whole  of  this  mournful 
ceremony  is  ushered  in  by  certain  anthems. 

It  is  stated  that  the  uncovering  of  the  altars  represents  the  ignominious 
manner  in  which  Jesus  Christ  was  stripped  of  his  garments. 

After  the  ceremonies  above  mentioned  are  ended,  the  pope  is  carried  to 
the  gallery,  where  the  bull  in  Cosna  Domini  is  read  ; by  which  his  holi- 
ness excommunicates,  in  a solemn  manner,  all  heretics  and  unrepenting 
sinners  ; after  which,  he  gives  his  blessing  to  all  the  people  there  as- 
sembled. 

During  the  publication  of  the  bull  in  Ccena  Domini,  which  is  given  out 
from  the  gallery  of  the  blessing,  the  pope  is  then  clothed  in  a red  chasuble, 
and  a stole  of  the  same  colour,  and  stands  in  a kind  of  high  pulpit,  the 
better  to  be  seen  by  the  people.  The  sub-deacon,  who  stands  at  the  left 
hand  of  his  holiness,  reads  the  bull,  which  is  in  Latin  ; and  the  deacon, 
who  stands  at  his  right,  reads  the  same  to  them  in  Italian.  In  the  mean 
time  the  candles  are  lighted,  and  each  of  them  takes  one  in  his  hand.  When 
the  excommunication  is  pronounced,  the  pope  and  cardinals  put  out  their 
candles,  and  throw  them  among  the  crowd  ; after  which,  the  black  cloth 
that  covered  the  pulpit  is  taken  away. 

Two  cardinal-deacons’  assistants  now  publish  the  plenary  indulgence, — 
one  in  Latin,  the  other  in  Italian. 

A fter  this,  his  holiness  washes  the  feet  of  twelve  priests  in  the  ducal 


ROMAN  CATHOLIC  CHURCH. 


303 

hall,  and  entertains  them  at  dinner  in  another  apartment,  himself  waiting 
upon  them  ; and  presents  to  each  of  them  two  medals,  the  one  of  gold,  the 
other  of  silver,  as  also  an  apostolical  garment,  made  of  white  serge. 

This  ceremony  is  considered  typical  of  Jesus  Christ  washing  the  feet 

ceremony  of  of  his  disciples,  and  is  held  in  high  veneration  by  the  rigid 
of  uiT poor?  ee  Roman  Catholic.  A modern  writer  thus  describes  the  cere- 
mony : — 

The  pope  and  cardinals  having  come  into  the  ducal  hall,  the  cardinal- 
deacon’s  assistants  clothe  his  holiness  with  his  purple  stole,  his  red  cope, 
and  plain  mitre.  Their  eminences  are  clothed  in  purple  copes.  His  holi- 
ness having  put  three  spoonfuls  of  odoriferous  spices  into  the  thurible, 
gives  his  blessing  to  the  cardinal-deacon,  who  is  to  sing  the  gospel,  which 
begins,  Ante  diem  festum  Paschse ; after  this,  one  of  the  apostolical  sub- 
deacons gives  the  pope  a book  of  the  New  Testament  to  kiss,  and  the 
cardinal- deacon  incenses  him  thrice  ; immediately  after  which,  a chorus  of 
musicians  sing  the  34th  verse  of  the  13th  chapter  of  St.  John,  in  which 
are  these  words,  Mandatum  novum  do  vobis:  “A  new  commandment  I 
give  unto  you.” 

As  soon  as  the  pope  hears  these  words  sung,  he  takes  off  his  cope,  and 
putting  on  a white  apron,  washes  the  feet  of  thirteen  poor  priests,  being 
strangers,  who  sit  on  a high  form  or  bench,  clothed  in  white  camelot,  with 
a kind  of  capouch  or  cape,  that  reaches  down  to  the  middle  of  their  arms. 
This,  at  the  pope’s  court,  is  called  an  apostolical  garment.  The  afore- 
mentioned priests  have  their  right  legs  bare,  and  these  are  well  washed 
over  with  soap  and  water,  before  they  are  presented  to  the  pope  to  wash. 
When  he  has  done,  the  treasurer,  by  his  order,  gives  to  each  of  them  two 
medals,  one  of  gold,  the  other  of  silver,  weighing  an  ounce  each.  The 
major  domo  now  presents  a napkin  to  the  dean  of  the  cardinal  college,  or 
one  of  the  most  ancient  bishops  of  the  apostolic  college,  who  dries  their 
feet.  Afterwards,  the  pope  returns  to  his  seat,  takes  off  his  apron,  washes 
his  hands  in  water,  which  a layman  of  the  highest  quality  then  present 
pours  out  to  him,  and  afterwards  wipes  them  with  a napkin,  which  is  pre- 
sented to  him  by  the  chief  cardinal  bishop.  This  being  done,  the  pope 
again  puts  on  his  cope  and  mitre,  and  sings  the  Lord’s  prayer  and  several 
others  in  Latin  ; after  which  he  goes  into  the  vestry,  where  he  leaves  his 
pontifical  vestments,  and  withdraws  to  his  apartment,  accompanied  by  the 
cardinals. 

The  above  ceremony  is  performed  nearly  after  the  same  manner  in  the 
rest  of  the  churches  in  Rome,  as  well  as  in  other  places,  by  the  bishops 
and  curates  of  parishes.  The  place  where  the  ceremony  is  performed 
must  be  adorned  and  perfumed  with  flowers  and  odoriferous  herbs ; and 
there  must  be  at  least  one  table  in  form  of  an  altar,  neatly  covered.  The 
cross  must  be  veiled  with  white,  to  denote  that  purity  of  which  the  cere- 


l 


304 


ROMAN  CATHOLIC  CHURCH. 


mony  of  washing  the  feet  is  a type  ; and  as  every  thing  must  have  an  allu- 
sion to  that  ceremony,  the  rituals  observe,  that  the  candles  which  are  lighted 
at  this  solemn  act  must  be  made  of  the  whitest  wax.  The  credence-tables,  and 
the  basins  into  which  the  water  is  poured,  must  also  be  adorned  with  flowers. 

The  thirteen  priests  whose  feet  have  been  washed  by  the  pope,  and  who 
are  on  that  day  called  apostles,  are,  an  hour  afterwards,  carried  into  a beauti- 
ful apartment  in  the  Vatican,  in  which  the  thirteen  priests  are  entertained 
with  a most  splendid  dinner.  They  are  no  sooner  seated  than  the  pope 
comes  in,  and  presents  to  each  of  them  the  first  dish,  and  afterwards  pours 
out  to  each  the  first  glass  of  wine ; during  which  he  discourses  to  them 
with  great  familiarity,  and  grants  them  several  privileges. 

When  the  pope  has  withdrawn,  his  preacher  in  ordinary  begins  a ser- 
mon in  the  above-mentioned  apartment,  while  the  thirteen  priests  are  sit- 
ting at  dinner,  in  lieu  of  the  spiritual  lecture  usual  at  meals  in  all  eccle- 
siastical societies.  The  preacher  who  officiates  on  this  occasion,  is  the 
same  that  generally  preaches  once  a week  before  the  pope  in  his  chamber 
during  Lent  and  Advent.  On  this  occasion  the  pope  sits  in  a gallery, 
unseen  by  any  person,  and  the  cardinals  sit  round  it,  clothed  in  purple 
copes,  as  in  the  consistory.  The  ceremony  ends  with  a sumptuous  enter- 
tainment, which  his  holiness  gives  to  the  cardinals  ; and  the  whole  is 
heightened  with  a fine  concert  of  music.  It  is  thus  that  Rome  beholds 
annually  renewed  the  image  of  the  Lord’s  Supper  with  his  apostles. 

At  Rome,  the  Holy  Oils  are  blessed  on  Holy  Thursday,  at  which  time 
those  of  the  preceding  year  are  burnt.  The  ceremony  is  performed  with 
Biessino-  of  the  great  solemnity,  after  having  first  reconciled  the  penitents 
°ils-  to  the  Church.  After  nones,  or  the  ninth  hour,  the  officiat- 

ing priest  clothes  himself  in  white,  and  puts  on  his  sandals,  &c.  The 
canons,  the  several  ministers  of  the  altar,  seven  deacons,  seven  sub-deacons, 
and  twelve  priests,  are  likewise  clothed  in  white,  and  all  walk  in  proces- 
sion to  the  altar.  Omitting  the  various  genuflections,  prayers,  and  anthems, 
which  follow  the  procession,  we  shall  only  observe,  that  the  officiating 
priest  blesses,  consecrates,  and  exorcises  three  sorts  of  oil.  He  first  per- 
forms the  ceremony  on  that  of  the  infirm,  or  on  that  which  is  used  in  ex- 
treme unction,  exorcisms,  &c. ; afterwards  on  that  of  the  chrism  ; and, 
lastly,  on  that  of  the  catechumens ; and  the  whole  is  closed  with  a saluta- 
tion, which  the  officiating  priest  and  the  ministers  who  assist  at  the  conse- 
cration make  to  these  sanctified  oils,  saying,  Ave  sanctum  oleum, — Hail , 
holy  oil , &c.  After  this,  the  new-made  oils  are  carried  in  procession  into 
the  sacristy,  where  the  officiating  priest  washes  his  hands,  then  sings  mass, 
and  gives  the  blessing. 

Good  Friday  is  distinguished  in  various  places  by  cere- 

Good  Friday.  monjes  0f  great  splendour,  of  which  the  following  may 
serve  as  examples : 


ROMAN  CATHOLIC  CHURCH. 


305 


At  Courtray,  there  is  a commemorative  procession,  on  Good  Friday,  of 
cur  Saviour  to  Mount  Calvary.  The  city  magistrates  give  five-and-twenty 
livres  to  a poor  man,  who  represents  the  suffering  Saviour  ; and  the  monks 
assure  him  of  certain  salvation,  in  case  he  happen  to  die  under  the  blows 
that  are  given  him  in  this  ceremony.  The  procession  first  assembles  in  the 
parish-church,  and  the  mock  Saviour  is  brought  into  the  sacristy,  where 
he  is  clothed  with  a purple  robe,  his  loins  girded  with  a thick  rope,  and 
his  head  crowned  with  thorns  ; after  which  he  is  made  to  walk  barefoot, 
with  a kind  of  pack-saddle  bound  around  his  neck.  On  each  side  of  this 
collar  six  ropes  are  put,  which  are  to  be  fastened  to  a wooden  cross  of  great 
weight,  which  the  voluntary  martyr  has  now  laid  upon  his  shoulders  ; and 
thus  equipped,  he  rambles  up  and  down  the  whole  city.  Six  Capu- 
chins, who  walk  at  his  right  hand,  draw  the  six  ropes  which  are  fixed 
on  that  side  of  the  pack-saddle  ; and  the  other  six  are  drawn  by  as  many 
Recollets,  or  Franciscans  so  that  the  poor  fellow  is  so  dragged  and  hauled 
by  the  twelve  friars,  that  he  is  continually  stumbling,  and  is  almost  pulled 
to  pieces.  This  poor  mock  Saviour  would  have  a terrible  ordeal  to  go 
through,  were  it  not  for  a sham  Simon  the  Cyrenean,  who,  very  luckily, 
comes  just  in  time  to  free  him  from  his  torments.  The  poor  wretch,  before 
he  gets  into  the  church,  is  half  killed  ; however,  notwithstanding  the  kicks 
and  buffetings  which  the  people  and  the  mimic  Jews  bestow  upon  him,  he 
is  so  thoroughly  persuaded  of  the  merits  of  his  sufferings,  and  that  they 
will  procure  him  an  eternity  of  bliss,  that  he  bears  all  his  torments  without 
the  least  murmur  or  complaint. 

The  procession  at  Brussels,  in  which  the  crucifixion  of  our  Saviour  is 
represented,  is  no  less  extraordinary  in  its  circumstances.  Both  the  city 
and  the  court  endeavour  to  do  honour  to  this  solemnity;  and 
it  is  performed  in  the  church  of  the  Austin-friars,  at  the  foot 
of  the  altar.  The  persons  who  form  the  procession  assemble  in  St.  Gu- 
dula’s,  the  cathedral  church,  by  eight  in  the  morning,  and  the  Brotherhood 
of  Mercy  £ ome  thither  in  their  proper  habits,  barefooted,  and  their  faces 
masked  ; some  walking  with  drums  covered  with  black  cloth.  After  the 
brotherhood,  a great  number  of  prisoners  come  forward,  each  of  whom 
drags  after  him  an  iron  cannon  ball,  chained  to  his  foot ; next  come  several 
Austin-friars,  dressed  in  Jewish  habits,  in  the  midst  of  whom  is  a man, 
who  is  always  a criminal,  (but  pardoned  for  the  part  he  then  acts,)  bound 
and  fettered,  crowned  with  thorns,  and  dressed  in  a purple  robe.  Then 
several  trumpets  come  forward,  and  after  them  the  prebends,  the  priests, 
and  a multitude  of  people.  In  this  equipage,  they  all  crowd  into  the 
church,  where  the  concourse  is  generally  so  great,  that  the  multitudes  are 
obliged  to  stand  without. 

In  the  church  a large  scaffold  is  erected,  and  a cross,  twenty  feet  in 
height,  is  set  upon  it : the  person  who  represents  the  crucified  Saviour 


Procession  at 
Brussels. 


306 


ROMAN  CATHOLIC  CHURCH. 


ascends  this  scaffold,  and  is  followed  by  those  who  represent  the  Jews, 
with  hammers,  nails,  and  ropes  in  their  hands.  The  Brotherhood  of  Mercy 
crowd  round  the  scaffold,  and  the  ladies  have  high  seats  prepared  for  them  ; 
the  common  people  standing  below  in  the  pit.  The  mock  Jews  now  strip 
the  pretended  Christ  of  his  ornaments,  lay  him  along  the  scaffold,  and 
cast  dice  for  his  garments ; which  being  done,  they  strip  him  to  his  shirt 
Lastly,  he  is  fixed  on  the  cross,  by  tying  his  hands  and  feet  with  leathern 
thongs  which  are  nailed  to  the  cross  ; and  the  better  to  imitate  our  Saviour’s 
sufferings,  they  put  little  bladders,  filled  with  blood,  under  the  thongs, 
which  being  pierced  by  the  nails,  the  blood  is  seen  to  trickle  from  his  hands 
and  feet!  This  is  the  very  pathos  of  this  pious  farce;  for  at  the  sight 
of  the  blood,  the  hearts  of  the  people  are  moved,  and  the  most  devout  beat 
their  breasts,  while  the  monks  sing  anthems  suitable  to  the  occasion. 

At  Venice,  on  Good  Friday,  the  Holy  Sacrament  is  carried  in  proces- 
sion, about  nine  or  ten  at  night,  with  the  utmost  solemnity:  it  is  laid  in  a 

coffin,  covered  with  black  velvet,  and  in  this  manner  is  car- 

A.t  Venice.  . ... 

ried  round  the  square  of  St.  Mark.  St.  Didier  informs  us, 
“that  there  cannot  be  a finer  sight  than  this  square  then  affords.  Two 
large  flambeaux  of  white  wax  are  set  at  each  window  of  the  palace  Della 
Procuratia,  which  goes  round  the  square.  * This  double  range  of  flambeaux, 
and  those  which  are  set  over  the  church  gate,  are  to  light  the  several  pro- 
cessions of  the  fraternities,  and  the  neighbouring  parishes,  who  go  into  the 
square.  Here  the  penitents  appear  in  masquerade,  and  beat  themselves 
till  the  blood  follows  the  blows.  For  this  purpose  they  have  scourges 
made  of  a great  number  of  little  sharp  cords,  which  they  hold  with  both 
their  hands,  and  dipped  in  a pot  filled  with  vinegar.  They  strike  them- 
selves on  the  back  with  so  much  order,  and  in  such  exact  cadence,  that 
they  must  necessarily  have  studied  the  art  very  much,  to  be  so  very  expert 
in  it. 

Here  follows  the  order  which  is  observed  in  this  procession.  There  are 
three  or  four  hundred  men,  all  of  them  holding  thick  torches  of  white 
wax,  six  feet  long,  and  weighing  at  least  twelve  oi  fifteen  pounds  each. 
These  walk  two  and  two,  with  a like  number  of  persons,  each  holding  a 
lantern,  and  walking  between  the  torches  in  such  a manner  that  the  spec- 
tator sees  alternately  a flambeau  and  a lantern.  They  are  all  clothed  in 
black  or  white  serge,  according  to  their  fraternities,  having  a large  cowl, 
two  feet  in  length,  and  terminating  in  a point,  which  hangs  down  on  their 
backs.  Their  lanterns  are  very  large,  and  are  fixed  to  the  end  of  sticks  ; 
each  has  several  tapers  in  it,  which  gives  a great  light,  the  lanterns  being 
made  of  very  clear  glass.  As  there  is  a great  number  of  glass  houses 
in  and  about  Venice,  some  of  them  are  made  in  a very  odd  shape,  and 
are  so  heavy  that  one  man  is  hardly  able  to  carry  them.  Seme  are  made 
in  the  shape  of  stars,  or  like  suns,  with  a great  number  of  rays  parting 


ROMAN  CATHOLIC  CHURCH. 


307 


from  them,  and  are  six  feet  in  diameter.  The  glasses  are  fixed  in  with 
pieces  of  iron  and  lead,  gilt : others  are  made  in  the  shape  of  roses,  full 
and  half  moons,  comets,  pyramids,  crosses,  globes,  eagles  with  extended 
wings,  &c.  In  the  midst  of  these  flambeaux  and  lanterns,  the  standard 
is  placed,  and  afterwards  the  cross,  with  a crucifix  four  feet  high,  covered 
with  crape  ; and  a nosegay  at  the  foot  of  it,  as  broad  as  a half-bushel. 
The  several  fraternities  strive  to  rival  each  other  in  the  singularity  and 
beauty  of  their  flowers  as  well  as  in  the  form  they  give  to  their  nose- 
gays. The  Battuti  walk  before  the  cross,  scourging  themselves  by  starts, 
and  walking  backwards,  having  their  eyes  always  fixed  on  the  crucified 
Saviour.  After  the  cross  the  relics  follow,  carried  on  litters  covered  with 
flowers  and  tapers.  On  both  sides  of  the  cross,  several  persons  walk  with 
long  flambeaux  in  their  hands,  and  large  silver  candlesticks,  with  several 
candles  in  them,  fixed  on  a long  pole.  Afterwards,  a chorus  of  voices 
is  heard,  and  the  clergy  follow ; then  come  the  guardian,  the  deputy- 
guardian,  and  all  the  brethren  of  the  fraternity,  each  having  a torch  in  his 
hand. 

The  ceremony  of  the  adoration  of  the  cross  is  also  performed  on  Good 
Friday.  After  nones,  the  officiating  priest  goes  up  to  the  altar,  preceded 
Adoration  of  the  ^ acolytes,  without  tapers,  and  the  rest  of  the  ministers 

Closs-  of  the  altar:  they  first  kneel  before  it,  and  bow  to  the  cross, 

a duty  at  all  times  necessary,  but  particularly  on  this  day.  Immediately 
after  the  officiating  priest  and  his  ministers  have  repeated  on  their  knees 
certain  prayers  in  a low  tone,  the  acolytes  cover  the  table  of  the  altar,  and 
lay  the  mass-book  on  a black  cushion,  on  the  epistle-side.  This  done,  the 
master  of  the  ceremonies  makes  a signal  to  the  officiating  priest  and  his 
ministers  to  rise  up ; then  the  acolytes  take  away  the  cushions  that  were 
knelt  upon,  and  the  black  cloth,  while  the  choir  and  the  congregation  say 
their  prayers  upon  their  knees.  The  minister  who  is  to  officiate  now  goes 
up  to  the  altar,  kisses  it  as  usual,  and  afterwards  either  repeats,  or  sings 
with  *a  low  voice,  the  several  lessons  of  the  day,  which  his  ministers 
repeat  after  him.  Prayers  being  ended,  the  officiating  priest  goes  to  the 
epistle-side,  the  deacon  takes  the  cross,  which  is  veiled,  from  the  altar, 
and  presents  it  to  the  officiating  priest,  who,  after  he  has  uncovered  the 
top  of  the  cross,  elevates  it  with  both  hands,  at  the  same  time  singing 
these  words  : Ecce  lignum  crucis, — Behold  the  wood  of  the  cross.  Then 
all  the  congregation  rise  up  with  their  heads  bare,  and  the  ministers  of 
the  altar  sing  as  follows : In  quo  salus  mundi  pependit , — On  which  the 
Saviour  of  the  world  was  extended.  The  choir  answers,  Venite  et  adore - 
mus , — Let  us  come  and  adore.  Here,  every  one  falls  upon  his  knees, 
the  officiating  priest  excepted.  A moment  after,  they  all  rise  up  ; the 
officiating  priest  uncovers  the  right  arm  of  the  crucifix,  and  the  head  of 
Jesus  ; shows  it,  elevates  it,  and  says,  Ecce  lignum , fyc.,  but  louder 


508 


ROMAN  CATHOLTC  CHURCH. 


than  before.  Lastly,  he  goes  up  towards  the  middle  of  the  altar,  turns 
towards  the  congregation,  and  with  a very  loud  voice  repeats  the  same 
words,  at  the  same  time  elevating  the  crucifix,  and  showing  it  quite  un- 
covered. 

The  acolytes  now  spread  a purple  piece  of  cloth,  or  carpet,  in  the  midst 
of  the  chancel,  and  before  the  steps  of  the  altar.  A purple  cushion,  and  a 
silken  veil  embroidered  with  gold,  are  laid  upon  the  altar.  The  officiating 
priest  carries  the  cross  thither,  and  kneeling  down,  lays  it  on  the  cushion, 
and  bows  to  it.  Preceded  by  his  ministers,  who  attend  upon  him  at  this 
august  ceremony,  he  now  returns  to  his  place,  where  he  puts  off  his  sandals 
and  his  mitre.  He  afterwards  advances  towards  the  cross,  in  the  midst  of 
his  ministers,  who  are  likewise  without  shoes  or  sandals ; kneels  down 
thrice,  repeats  thrice  a short  prayer,  and  at  last  kisses  the  holy  wood,  which 
the  ministers  do  likewise.  After  this,  having  bowed  to  the  cross,  they  all 
return  and  put  on  their  sandals. 

The  rest  of  the  dignitaries  of  the  church,  each  in  his  rank,  now  perform 
the  same  ceremony,  and  also  the  people.  In  those  countries  where  the 
women  do  not  sit  with  the  men,  a priest  having  a black  stole  over  his  sur- 
plice goes  and  presents  them  the  crucifix  to  kiss  and  adore. 

The  same  ceremonies  are  performed  at  the  pope’s  chapel.  After  his 
holiness  has  kissed  the  crucifix,  he  makes  an  offering  of  twenty-five  ducats 
of  gold  at  least,  which  he  puts  into  a vessel  of  the  same  metal,  laid  near  the 
left  arm  of  the  crucifix.  After  the  cardinals,  emperors  and  kings  go  and 
worship  the  cross. 

The  ceremony  of  the  adoration  being  ended,  the  deacon  salutes  the  cross, 
elevates  it,  and  in  this  posture  carries  it  to  the  altar,  where  he  places  it, 
observing  to  bow  the  knee  before  it.  As  he  walks  along,  the  officiating 
priest  stands  up  while  it  passes  before  him  ; but  the  rest  of  the  ministers  of 
the  altar  remain  upon  their  knees. 

The  ceremonies  on  Easter  Eve  are  at  St.  John’s  de  Lateran  : where, 
after  the  blessing  of  the  fire  and  water,  the  catechumens  who  are  of  age 
are  baptized  in  the  Baptisterium  of  Constantine  ; the  Pope 

Easter  Eve.  assjsts  solemnly  at  the  office  in  the  Apostolical  chapel,  and 
a cardinal  priest  sings  mass. 

On  Easter  Eve,  the  ornaments  of  the  churches  and  altars  are  changed ; 
the  black,  with  which  the  latter  were  covered,  is  taken  off,  and  white  put 
on  ; the  tabernacle  is  also  uncovered,  and  covered  with  white,  but  so  that 
the  purple  still  appears  on  the  outward  side,  till  the  litanies  are  ended.  In 
like  manner,  after  that  part  of  the  service  has  been  celebrated,  a carpet,  or 
some  rich  covering,  is  laid  on  the  steps  of  the  altar,  and  the  images  are 
unveiled.  Then  six  large  tapers  are  got  ready  for  solemn  mass,  and  like- 
wise all  the  lights  which  are  to  burn  before  tne  altar. 

On  the  gospel-side  of  the  altar,  a great  candlestick  is  placed,  which 


ROMAN  CATHOLIC  CHURCH. 


S09 


must  be  made  in  the  shape  of  an  angel,  if  possible,  and  very  neatly 
wrought.  In  this  candlestick,  the  paschal  candle  is  fixed  ; it  must  be 
made  of  the  whitest  wax,  and  weigh  about  eight  or  ten  pounds ; five  holes 
are  made  in  it,  in  the  shape  of  a cross,  to  be  filled  with  five  grains  of 
frankincense,  gilt  over,  and  made  in  the  shape  of  a pine-apple.  To  con- 
clude, some  edifying  subject  is  painted  on  the  taper,  such  as  the  patron  of 
the  place,  or  any  other  saint.  As  every  thing  must  correspond  with  the 
solemnity  of  the  day,  the  ritual  ordains,  that  the  reed  with  which  the 
tapers  are  lighted  shall  also  be  gilt  and  adorned  with  flowers.  The  three 
small  candles  which  are  fixed  to  the  top  of  the  reed  represent  the  Trinity  in 
Unity,  and  must  therefore  join  together  at  the  basis,  i.  e.  at  the  end  which 
touches  the  reed. 

It  is  ordained  by  the  rituals,  that  baptism  is  not  to  be  administered  for  a 
week  before  Easter-eve,  unless  a child’s  life  be  in  danger.  On  this  eve  is 
likewise  performed  the  ceremony  of  blessing  the  new  fire. 

The  church  being  strewed  with  flowers,  at  the  ninth  hour  the  old  fire  is 
put  out,  and  at  the  same  time  an  acolyte  must  light  the  new  one  on  the  out- 
side of  the  church. 

The  officiating  priest,  dressed  in  his  sacerdotal  vestments,  and  attended 
by  the  ministers  of  the  altar  and  the  clergy,  now  walks  out  of  the  church 
in  procession,  and  goes  to  the  place  where  the  blessing  of  the  fire  is  to  be 
performed.  The  holy-water  pot  is  carried  thither  in  great  pomp,  as  also 
the  frankincense,  the  sub-deacon’s  purple  maniple,  and  the  mass-book. 
The  sub-deacon  walks  singly  with  the  cross,  and  is  followed  by  the  clergy. 
When  every  one  has  taken  his  place,  the  officiating  priest  uncovers  him- 
self, and  pronounces  these  words  : Dominus  vobiscum , — The  Lord  be  with 
you , #c.,  as  usual.  He  afterwards  repeats  the  prayer,  Deus  qui  filium 
tuum , fyc.,  in  the  midst  of  which  he  makes  the  sign  of  the  cross  over  the 
fire  ; he  likewise  blesses  the  five  grains  of  frankincense,  which  are  put  on 
a plate,  which  an  acolyte  holds  lifted  up  to  his  breast.  In  the  mean  time, 
the  thuriferary  puts  some  coals,  after  being  blessed,  into  the  thurible,  into 
which  the  officiating  priest  throws  some  frankincense  and  blesses  it ; then 
the  deacon  gives  him  the  sprinkler,  kissing  it  at  the  same  time.  The  offi- 
ciating priest  then  sprinkles  thrice  with  holy  water  the  fire  which  he  had 
just  before  blessed,  and  as  he  is  sprinkling  says  these  words:  Asperges  me 
Domine.  He  incenses  the  sacred  fire  thrice,  in  the  manner  above  men- 
tioned. Then  one  of  the  acolytes,  or  a sacristan,  takes  a small  candle,  and 
ligh.s  it  at  the  new  fire. 

Having  gone  in  procession  to  the  place  where  the  ceremony  was  per- 
formed, they  return  from  it  in  the  same  order  ; but  the  deacon  first  puts  off 
his  purple  ornaments,  and  puts  on  white,  whereas  the  sub-deacon  takes  a 
purple  maniple.  The  only  particular  circumstance  in  the  procession  is, 
that  the  deacon  walks  in  it  with  the  above-mentioned  reed  in  his  hand. 


3 £0 


ROMAN  CATHOLIC  CHURCH. 


and  the  sub-deacon  has  a small  candle  shut  up  in  a lantern.  The  pro- 
cession, having  arrived  at  the  church-door,  makes  a halt,  when  the  deacon 
kisses  the  reed,  and  the  acolyte  lights  one  of  the  candles  fixed  upon  the 
reed  with  that  which  is  in  the  lantern.  Then  they  fall  all  upon  their 
knees,  and  the  deacon  elevates  the  reed,  and  sings  the  anthem,  which 
begins  as  follows:  Lumen  Christi,  fyc.;  i.  e.  The  light  of  Christ.  He 
lights  a second  candle  in  the  middle  of  the  church  with  the  same  so- 
lemn: iy  ; and  the  third  is  lighted  on  the  steps  of  the  altar.  There  they 
must  perform  certain  acts  of  devotion,  or  rather  ceremonies,  one  of  which 
is  The  Blessing  of  the  Paschal  Candle.  The  deacon,  having  asked  the 
officiating  priest’s  blessing,  goes  to  the  desk,  on  which  he  lays  the  mass- 
book,  and  incenses  it  thrice,  but  neither  signs  himself  nor  the  mass-book 
with  the  sign  of  the  cross.  The  rest  of  the  ministers  range  themselves 
round  the  mass-book  in  the  manner  following : — The  cross-bearer  stands 
with  the  cross  turned  towards  the  officiating  priest ; the  thuriferary  is 
at  the  deacon’s  right  hand  ; the  other  acolyte,  who  has  the  reed  in  his 
hand,  and  he  who  bears  the  five  grains  of  incense,  are  at  his  left.  When 
the  deacon  begins  to  sing  the  lesson  called  the  Prseconium,  which  begins 
Exultet , 4*c.,  the  officiating  priest  and  his  ministers  uncover  themselves  ; 
and  in  the  midst  of  their  chanting,  at  these  words,  Curvat  Imperiu,  he 
puts  the  five  grains  of  incense  in  the  form  of  a cross  into  the  taper. 
Afterwards,  at  certain  words,  Rutilans  ignis  accendit , fyc.,  adapted  to  the 
mysteries  of  the  ceremony,  he  lights  the  paschal  taper  ; and  while  he  is 
chanting,  an  acolyte  lights  all  the  rest  of  the  candles  with  the  new  fire. 

This  ceremony  being  ended,  the  deacon  returns  to  the  sacristy,  where 
he  puts  off  his  white  ornaments,  and  resumes  the  purple  stole  and  the 
maniple  of  the  same  colour.  After  the  blessing  of  the  tapers,  follow  the 
lessons  called  Prophecies  ; and  after  them  a verse  is  sung  by  the  choristers, 
called  Tractus.  Singing  of  the  prayers  concludes  this  ceremony. 

It  is  considered  that  the  blessing  of  the  paschal  candle  is  of  great 
antiquity  in  the  church,  and  that  Pope  Zozimus  in  the  beginning  of 
the  fifth  century  commanded  that  one  should  be  lighted  in  every  parish. 
This  candle  must  remain  on  the  gospel-side  from  Easter-eve  to  Ascension- 
day. 

The  officiating  priest  and  his  ministers  now  go  in  procession  to  bless 
the  baptismal  font ; the  cross  and  taper  bearers  go  on  one  side  of  it,  and 
Blessing  of  the  ^ minister  who  officiates  stands  opposite  to  them,  in 
Baptismal  Font,  such  a manner  that  the  font  stands  between  him  and  the 
cross.  The  other  ecclesiastics  range  themselves  on  each  side ; an  acolyte 
stands  at  a little  distance  behind  the  officiating  priest,  at  his  right  hand, 
holding  a napkin  to  wipe  his  hands,  and  a thuriferary  stands  next  in  order 
to  him. 

The  minister  who  officiates  then  uncovers  himself,  and  falls  on  his  knees, 


ROMAN  CATHOLIC  CHURCH. 


311 


with  all  the  others,  the  cross  and  taper  bearers  excepted.  After  an  anthem 
is  sung  suitable  to  the  solemnity,  he  rises  up,  and  turning  towards  the  font, 
pronounces  the  blessing,  making  the  sign  of  the  cross  that  way.  He 
afterwards  exorcises  the  water,  makes  a cross  in  it  with  his  hands,  and 
pours  some  out  of  the  vessel  towards  the  four  cardinal  points  of  the  horizon. 
This  done,  he  wipes  his  hands  with  the  napkin  given  him  by  the  acolyte, 
and  repeats  a prayer,  at  the  conclusion  of  which  he  blows  thrice  on  the 
water,  and  in  three  different  places,  always  observing  to  do  it  crosswise. 
He  also  plunges  a taper  thrice  into  the  same  water,  observing  to  sink  it 
deeper  the  second  time  than  the  first,  and  the  third  more  than  the  second, 
saying  at  each  immersion  the  following  words:  Descendat  in  hanc  plenilu- 
dinem  fontis  virtus  Spiritus  Sancti;  i.  e.  May  the  Spirit  of  the  Holy 
Ghost  descend  into  this  water.  The  assistants  now  sprinkle  the  people 
with  a little  of  this  water,  and  they  also  send  a priest  or  a sacristan  to 
sprinkle  the  houses  therewith. 

After  this  ceremony,  the  officiating  minister  perfumes  the  font  thrice 
with  frankincense  ; after  which  he  takes  the  oil  of  the  catechumens,  and 
pours  it  on  the  water  crosswise,  and  does  the  same  with  the  chrisma. 
Being  poured  into  the  water  in  equal  proportions,  and  always  crosswise, 
he  afterwards  mixes  them  with  his  right  hand  in  order  that  they  may  be 
diffused  equally  over  every  part  of  the  font. 

The  font  being  blessed,  the  celebrant  goes  and  receives  the  catechumens 
at  the  church-gate  ; and  clothes  himself  in  white,  to  perform  the  ceremony 
of  their  baptism. 

The  litanies  are  now  sung,  and  a solemn  mass  and  vespers  are  said. 
While  the  litanies  are  chanting,  the  host,  which  till  now  was  hidden,  is 
taken  out  and  brought  to  the  altar;  all  the  tapers  are  then  lighted,  the 
altar  is  covered  with  several  ornaments,  the  images  are  unveiled,  and  the 
seat  of  the  officiating  priest  is  covered.  The  latter,  together  with  his 
priests,  now  resume  their  white  ornaments,  and  prepare  themselves  for  the 
celebration  of  a solemn  mass.  When  the  officiating  minister  begins  the 
Gloria  in  excelsis,  all  the  bells  fall  a ringing ; for  which  purpose  a signal 
is  given  from  the  cathedral. 

This  procession  is  singularly  imposing,  but  a minute  account  of  it  will 
altogether  exceed  the  limits  of  this  work.  Among  others,  the  procession 

Procession  of  includes  bishops,  archbishops,  consecrated  patriarchs,  am- 
ment.  " bassadors,  cardinals,  &c.  &c.  The  pope,  who  comes  next 
after  the  ambassadors,  is  carried  in  a vehicle,  in  which  he  seems  to  be 
on  his  knees,  though  he  is  really  seated.  He  has  on  a rich  cope,  and 
over  it  a pall  made  of  cloth  of  silver,  which  covers  his  shoulders  and  arms 
like  a scarf.  Before  him  is  set  a wooden  stool,  gilt,  with  a cushion  of  red 
crimson  velvet,  embroidered  with  gold  lace  ; on  which  is  laid  the  expositor, 
in  which  the  host  is  contained,  which  he  bears  with  his  own  hands. 


312 


ROMAN  CATHOLIC  CHURCH. 


The  canopy  over  the  pope’s  head  is  carried  by  the  patriarchs,  arch- 
bishops, and  bishops,  at  their  first  setting  out  from  St.  Peter’s  ; and  after- 
wards, at  their  setting  out  from  the  portico  of  the  Vatican,  by  the  prime 
nobility  of  the  neighbouring  nations,  such  as  the  Florentines  and  the  Sien- 
nese, who  relieve  one  another  till  the  procession  is  almost  ended  ; when 
the  Roman  conservators,  and  the  prior  of  the  captains  of  the  several  dis- 
tricts, take  it  and  carry  it  into  church. 

The  Swiss,  who  go  on  each  side  of  the  pope,  are  cased  in  iron  from  head 
to  foot,  each  man  carrying  a great  two-handed  sword  unsheathed  in  his 
hand.  After  this  guard  of  cuirassiers,  the  prelates  advance  in  their  several 
ranks,  viz.  the  apostolical  prothonotaries,  the  auditors,  the  clerks  of  the 
chamber,  the  generals  of  the  orders,  the  referendaries,  or  officers  in  chan- 
cery, of  the  signature  of  grants,  and  of  justice ; and,  lastly,  the  several 
companies  of  light-horse,  four  in  rank,  and  the  horses  covered  with  very 
rich  trappings.  These  close  the  march. 

Sometimes  his  holiness  walks  on  foot  in  this  procession,  in  order  to  set 
an  example  of  greater  respect  and  veneration  for  the  holy  sacrament,  which 
he  carries  in  his  hands.  Urban  VIII.,  and  some  other  popes,  formerly 
carried  it  on  horseback. 

When  the  consecrated  host  is  not  carried  by  his  holiness,  the  dean  of 
the  sacred  college,  or  the  eldest  cardinal,  bears  it  instead  of  him,  but  is 
on  foot.  And  on  these  occasions,  the  princes  and  ambassadors  do  not  assist 
at  it. 

The  procession  generally  lasts  about  four  hours,  although  it  has  not 
above  a mile  to  go  ; but  then  they  walk  with  the  utmost  gravity,  and 
extremely  slow.  While  the  procession  continues,  the  Castle  of  St.  Angelo 
makes  a triple  discharge  of  all  its  artillery.  The  first  salvo  is  made 
when  his  holiness  goes  out  of  the  chapel  Paulina,  and  takes  in  his  hand 
the  expositor,  in  which  the  host  is  contained.  The  great  culverine  of 
St.  Peter’s  is  then  fired  off  to  give  the  signal.  The  second  salvo  is  made 
when  the  pope  goes  out  from  the  portico  of  the  great  square,  before  the 
Apostolical  Palace : and  the  third , when  he  enters  into  that  of  St.  James. 
The  pope’s  guards  are  all  under  arms  during  the  procession,  and  two  of 
the  light-horse  are  posted,  with  their  lances  couched,  at  the  corner  of 
every  street  through  which  the  procession  passes,  to  preserve  order. 

During  the  procession  of  the  Blessed  Sacrament,  the  bells  of  the  cathe- 
dral, and  of  the  other  churches  before  which  it  passes,  are  rung.  The 
streets  must  be  swept,  and  strewed  with  flowers  and  green  leaves,  and  the 
outsides  of  the  houses  and  churches  must  be  hung  with  tapestry.  In 
some  parts  of  Italy,  triumphal  arches  are  raised,  adorned  with  emblems 
and  mottoes,  in  honour  of  the  blessed  sacrament.  The  custom  of  laying 
carpets  in  the  streets  through  which  the  procession  is  to  pass,  was  observed 
by  the  ancient  Romans  on  these  occasions.  They  likewise  had  repository 


ROMAN  CATHOLIC  CHURCH. 


312 


altars,  as  is  now  the  custom,  erected  in  the  streets,  as  halting-places  for 
their  processions. 

The  officiating  priest  consecrates  two  large  hosts,  one  of  which  is  to  be 
used  in  the  procession.  Mass  being  ended,  the  tapers  are  distributed,  and 
a sub-deacon,  clothed  in  vestments  suitable  to  the  festival,  comes  out  of  the 
sacristy,  preceded  by  two  incense-bearers  in  surplices,  with  the  thurible 
in  one  hand  and  the  navicula  in  the  other.  The  two  incense-bearers  join 
the  sub-deacon,  and  stand  by  him  on  the  outside  of  the  chancel  of  the 
altar,  till  the  march  begins.  Six  clerks  in  surplices,  with  lighted  torches 
in  their  hands,  now  range  themselves  on  each  side  of  the  foot  of  the  altar; 
and  those  who  are  to  carry  the  canopy  set  themselves  at  the  entrance  of 
the  chancel. 

The  last  Gospel  being  read,  the  officiating  priest  makes  his  genuflections, 
having  the  deacon  and  sub-deacon  on  each  side  of  him,  and  afterwards 
goes  to  the  epistle-side ; then  descends  to  the  bottom  of  the  steps,  takes 
off  his  maniple  and  chasuble,  and  puts  on  a white  cope.  The  deacon  and 
sub-deacon  also  put  off  their  maniples,  and  then  they  all  three  go  and 
make  a genuflection  on  both  knees,  bending  their  bodies  very  low  in  the 
middle  of  the  last  step  of  the  altar,  where  they  continue  a little  time  in 
prayer  ; after  which  the  deacon  rises  up,  and  makes  another  genuflection  ; 
and  this  is  in  order  to  uncover  the  expositor,  and  place  it  on  the  corporal, 
or  piece  of  fine  linen  used  at  mass.  Here  follows  a third  genuflection  ; 
and  then  he  comes  back,  and  stands  near  the  officiating  priest,  who  rises 
up  and  withdraws  a little  towards  the  gospel-side  ; and  after  having  thrice 
put  incense  into  each  thurible,  he  falls  down  upon  his  knees,  with  the 
deacon,  who  is  at  his  right  hand,  and  the  sub-deacon  at  the  left.  The 
former  gives  the  thurible  to  the  officiating  priest,  who  incenses  the  blessed 
sacrament  thrice,  making  a low  bow  both  before  and  after.  This  triple 
incensing  being  over,  the  sub-deacon  spreads  the  veil  over  the  shoulders 
of  the  officiating  priest,  while  the  deacon  goes  up  to  the  altar,  takes  the 
expositor  from  thence,  which  he  gives  to  the  officiating  priest,  and  after- 
wards covers  his  hands  with  the  extremities  of  the  veil  that  lies  over  his 
shoulders  ; after  which,  the  officiating  priest  having  the  pix,  or  expos> 
tor,  in  his  hands,  turns  about  to  the  right,  and  his  ministers  after  him, 
when  they  all  three  continue  on  one  of  the  steps  of  the  altar,  till  such 
time  as  the  whole  procession  has  wheeled  off,  and  they  begin  the  Pangc 
Lingua. 

As  the  cross  is  carried  before  the  pope  whenever  he  appears  in  public 
at  Rome,  so  the  host  goes  before  him  when  he  is  upon  a journey ; for  the 
Manner  of  car-  sovereign  pontiffs  have  appropriated  to  themselves,  alone, 
ryingthe  Host  be-  the  privilege  of  having  the  host  carried  before  them  when- 

tore  the  rope  on  A 0 ° 

a journey.  ever  they  travel.  Several  instances  of  the  host  going  before 

the  pope  are  recorded,  but  nothing  can  enter  into  comparison  with  the 


314 


ROMAN  CATHOLIC  CHURCH. 


pomp  with  which  it  was  carried  into  Ferrara,  in  1598,  when  Clement  VIII. 
went  to  take  possession  of  that  city  after  the  death  of  Alphonso  of  Este. 
The  host  was  borne  in  procession  out  of  Rome,  in  a magnificent  taberna- 
cle, which  wras  carried  by  eight  canons  of  the  Vatican,  upon  a kind  of 
litter,  and  under  a magnificent  canopy,  embroidered  with  gold,  silk,  &c. 
The  Brotherhood  of  the  Blessed  Sacrament,  with  each  a torch  in  his  hand, 
walked  before  the  host.  The  religious  orders,  the  musicians  of  St.  Peter’s 
chapel,  and  the  clergy,  with  our  Saviour’s  cross  carried  before  them,  fol- 
lowed the  brotherhood.  Afterwards,  the  host  appeared  under  the  canopy, 
carried  by  eight  of  the  private  chamberlains  of  his  holiness,  and  guarded 
by  a body  of  Swiss,  and  other  soldiers.  After  the  host,  his  holiness  ap- 
peared, with  a torch  in  hand ; and  next  to  him  the  sacred  college,  the  pre- 
lates,  and  the  Roman  nobility,  all  of  them  holding  tapers  in  their  hands, 
and  followed  by  a body  of  troops.  In  this  manner  the  host  was  transported 
out  of  Rome. 

It  was  carried  to  Ferrara,  on  the  back  of  a beautiful  horse,  which  was 
adorned  with  the  most  gaudy  trappings.  His  holiness,  before  he  began 
the  march,  bent  his  knee  before  the  host,  and  did  not  rise  up  till  it  was 
out  of  sight.  The  mules  employed  to  carry  the  baggage,  and  the  lackeys 
of  his  holiness,  carrying  his  arms,  marched  at  the  head ; these  were 
reinforced  by  several  companies  of  soldiers,  with  their  trumpets  sounding 
as  they  marched.  After  this,  eight  led-horses  came  forward ; and  they 
were  followed  by  the  domestics  of  the  cardinals  and  prelates,  all  of  them 
on  horseback. 

Next  came  two  couriers  belonging  to  the  Apostolic  See,  the  band  of 
music  of  the  pope’s  chapel,  two  esquires,  two  mace-bearers,  followed  by 
the  master  of  the  ceremonies  and  the  two  clerks  of  the  pontifical  chapel. 
Each  of  the  latter  carried  a lantern,  fixed  at  the  end  of  a lance,  in  order 
to  light  the  host,'  which  followed  immediately  after.  Two  of  the  grooms 
of  his  holiness  held  the  reins  of  the  horse  on  which  he  rode,  and  the  host 
was  guarded  by  a body  of  armed  Swiss.  Afterwards  came  the  sacristan, 
with  his  white  staff  in  his  hand,  the  badge  of  his  office,  and  followed  by  a 
great  number  of  Roman  prelates. 

After  these,  another  band  of  musicians,  and  a company  of  lackeys  be- 
longing to  the  baggage,  appeared,  and  five  hundred  horsemen,  in  very 
magnificent  habits,  divided  likewise  into  companies.  The  barber,  tailor, 
and  shoemaker  of  his  holiness  joined  in  the  procession,  according  to  their 
rank.  Four  chamberlains  followed  them,  carrying  four  pontifical  caps, 
made  of  purple,  at  the  end  of  four  pikes.  All  the  nobility  of  Rome  and 
of  Ferrara  assisted  also  in  this  procession,  dressed  in  a very  sumptuous 
manner;  and  after  these  came  the  acolytes,  the  chiefs  of  the  apostolical 
chamber,  the  auditors  of  the  rota,  the  sub-deacons,  the  orators,  the  bishop 
of  Ferrera  with  hi?  '‘Wgy,  his  holiness’®  key- bearers,  his  chief  master  of 


ROMAN  CATHOLIC  «HURCH. 


315 


the  ceremonies,  his  cross-bearer,  twenty  clerks  of  the  cathedral  of  Ferrara, 
each  having  a lighted  torch  in  his  hand. 

The  host,  when  the  procession  departed  from  Rome,  and  during  the 
whole  journey,  was  carried  along  with  the  baggage  ; but  at  the  entrance 
into  Ferrara,  it  was  placed  in  the  centre  of  the  procession.  The  pope  s 
chief-treasurer  had  bags  fixed  on  each  side  of  his  saddle,  out  of  wnich  he 
threw  money  to  the  people.  After  the  treasurer  came  thirty  youths  of 
the  highest  quality  in  Ferrara,  walking  on  foot,  bareheaded,  dressed  m 
cloth  of  silver,  with  little  black  cloaks,  embroidered  with  silk,  and  caps  in 
their  hands,  enriched  with  golden  roses,  pearls,  and  precious  stones.  After 
this  shining  troop  came  Pope  Clement  himself,  clothed  in  a robe  of  very 
rich  silk,  and  having  on  his  head  a crown  enriched  with  jewels  of 
immense  value.  He  was  carried  on  the  shoulders  of  eight  tall  lackeys, 
clothed  in  long  scarlet  robes,  under  a canopy  of  the  finest  crimson  velvet, 
embroidered  with  gold,  surrounded  with  a double  range  of  guards,  very 
richly  dressed,  and  followed  by  his  Swiss,  and  an  auditor  of  the  rota , who 
carried  his  triple  crown  after  him,  having  on  each  side  of  him  the  great 
chamberlain  and  the  chief  butler.  A great  number  of  coaches  and  horse- 
men followed. 

During  the  whole  march,  the  faithful  sung  anthems  and  motets,  repeated 
prayers,  made  signs  of  the  cross,  and  gave  and  received  blessings.  In  a 
word,  they  practised  all  the  exterior  tokens  of  devotion.  They  marched 
very  slowly,  and  the  clergy,  both  secular  and  regular,  in  all  the  places 
through  which  the  procession  passed  in  the  night-time,  advanced  to  meet 
them,  with  a body  of  the  militia  at  their  head.  After  the  clergy  came  the 
magistrates  and  other  persons  of  distinction  ; and  at  the  entrance  into  the 
city,  the  trumpets  sounded,  and  the  air  echoed  with  spiritual  songs,  while 
the  people  crowded  from  all  parts,  to  come  and  adore  the  host.  People  of 
the  highest  rank,  at  the  same  time,  strove  who  should  first  present  his 
holiness  with  the  canopy. 

On  Christmas-eve,  before  the  office  of  the  ensuing  festival  begins,  the 
sovereign  pontiff  annually  blesses  a gold-hilted  sword,  inlaid  with  precious 
. . stones,  wrought  in  the  form  of  a dove  ; with  the  scabbard 

Blessing’  of  the  ’ & ’ 

r>wo',d  Tld  °l ,h^  and  belt  enriched  in  like  manner,  and  a Ducal  hat  fixed 

Ducal  hat  fixed 

on  its  point.  on  the  point  of  it.  This  hat  is  made  of  purple-coloured 
silk,  furred  with  ermine,  and  surrounded  with  a hatband,  made  in  the 
form  of  a crown  adorned  with  jewels : the  hat  and  sword  are  both  sent  by 
his  holiness  to  some  potentate  for  whom  he  has  a peculiar  affection,  or  to 
a great  general,  who  may  have  merited  such  a distinction  for  his  bravery, 
exerted  against  the  enemies  of  Christianity.  His  holiness  performs  the 
ceremony  of  blessing  them,  clothed  with  the  albe,  the  amict,  and  the  stole, 
before  he  puts  on  the  red  cope,  which  he  wears  at  the  office  of  Christmas- 
night.  A clerk  of  the  chamber  presents  to  him  the  sword,  and  the  hat 


1 


316  ROMAN*  CATHOLIC  CHURCH. 

fixed  on  the  point  of  it ; and  after  having  pronounced  the  blessing,  he 
sprinkles  and  incenses  them  both  with  holy-water.  This  being  done,  the 
pope  goes  to  his  chapel,  preceded  by  the  same  clerk  of  the  chamber,  who 
walks  with  the  sword  and  the  hat  before  the  pontifical  cross.  If  the  person 
for  whom  these  presents  are  designed  happens  to  be  at  Rome,  he  must 
receive  them  from  the  pope’s  own  hand,  observing  to  kiss  both  that  and  his 
foot.  His  holiness  declares  to  him  that  the  sword  denotes  the  power  of  our 
Saviour,  and  the  victory  which  he  has  gained  over  the  devil.  While  the 
sword  is  girding  on,  his  holiness  addresses  the  person  so  honoured  as  fol- 
lows : — “ By  this  sword  we  declare  you  the  defender  of  the  Holy  Apos- 
tolical See,  and  of  the  pontifical  sovereignty ; the  protector  of  the  Holy 
See  against  the  enemies  of  the  faith,  and  the  bulwark  of  the  Church. 
May  your  arm,  by  the  virtue  of  this  sword,  triumph  over  the  enemies  of 
the  Holy  See,  and  of  the  name  of  Christ  Jesus  : may  the  Holy  Ghost, 
represented  by  the  dove,  descend  on  your  head,  and  protect  you  against 
those  for  whom  God  prepares  his  judgments,  before  the  Holy  Roman 
Catholic  Church,  and  the  Holy  See  Apostolic,”  &c.  Such  is  the  formula 
appointed  by  Sixtus  IV.  for  this  ceremony. 

Sometimes  the  person  to  whom  the  pope  presents  the  consecrated  sword 
is  invited  to  read  one  of  the  lessons  of  the  office  ; in  which  case  a clerk  of 
the  chamber  girds  him  with  the  sword  over  the  surplice,  clothes  him  with 
a white  chasuble,  and  puts  the  hat  upon  his  head.  After  this  the  master 
of  the  ceremonies  conducts  him  to  the  steps  of  the  throne  of  his  holiness, 
where  he  bows  to  the  altar,  and  then  to  the  pope  ; and  after  having  returned 
the  consecrated  hat  to  the  master  of  the  ceremonies,  he  draws  the  conse- 
crated sword  out  of  the  scabbard,  touches  the  ground  with  the  point  of  it, 
waves  it  thrice  aloft,  and  after  having  brought  it  back  gently  over  the  left 
arm,  puts  it  again  into  the  scabbard.  This  ceremony  being  concluded,  he 
goes  to  the  desk,  and  sings  the  fifth  lesson  of  the  office,  having  first  re- 
ceived the  pope’s  blessing.  When  the  singing  is  finished,  he  goes  and 
kisses  the  feet  of  his  holiness  ; which  done,  his  sacerdotal  vestments  are 
taken  off,  and  the  hat  is  again  fixed  on  the  point  of  the  sword,  which  a 
gentleman  holds  with  the  point  upwards  till  the  office  is  ended.  If  the 
person  for  whom  the  sword  is  consecrated  should  not  be  present  at  Rome, 
or  is  not  able  to  read,  the  Romish  ceremonial  ordains  that  a clerk  of  the 
chamber  must  put  on  the  surplice,  and  sing  at  the  desk  in  his  stead  ; and 
that  afterwards  (if  present)  both  of  them  shall  go  and  kiss  the  feet  of  his 
holiness. 

The  person  to  whom  the  sword  has  been  presented  is  then  conducted 
back  to  his  house  in  pomp,  by  the  nobility  of  the  court  of  Rome.  The 
sword  is  carried  before  him,  held  aloft,  with  the  hat  fixed  on  the  point 
of  it. 


ROMAN  CATHOLIC  CHURCH. 


3’.7 


SEC.  II. SACRAMENTS  OF  THE  ROMAN  CATHOLIC  CHURCH. 


The  Seven 
Sacraments. 


The  Roman  Catholic  Church  acknowledges  seven  sacraments,  which 
number,  according  to  the  catechism  of  the  Council  of  Trent,  is  established 
by  the  Scriptures,  by  the  tradition  of  the  fathers,  and  the 
authority  of  councils. 

These  sacraments  are  accompanied  with  several  solemn  and  public  cere- 
monies, with  which  the  church  has  thought  fit  to  heighten  them,  notwith- 
standing they  are  not  essential,  since  they  can  subsist  without  them : how- 
ever, they  say  that  it  would  be  a sin  to  omit  them,  unless  in  cases  of 
necessity.  Hence  it  is  that  the  Council  of  Trent  has  pronounced  anathema 
against  those  who  say  that  the  ministers  of  the  sacraments  may,  without 
sin,  despise,  or  omit,  at  pleasure,  the  several  ceremonies  received  in  the 
church.  “We  are  assured,”  says  the  Catechism  of  the  Council  of 
Trent,  “ that  these  ceremonies  give  us  a more  strict  idea  of,  and,  as  it 
were,  set  before  our  eyes  the  effects  which  result  from  these  sacraments, 
and  imprint  the  sanctity  which  attends  them  more  strongly  on  the  minds 
of  the  faithful.  They  raise  the  minds  of  such  as  observe  them  re- 
ligiously, to  the  contemplation  of  the  most  exalted  things.”  In  a word, 
we  are  assured  that  they  excite  and  increase  in  us  a true  faith  and  spirit 
of  charity. 

The  sacrament  of  baptism  is  defined  by  the  church  as  one  instituted  by 
Jesus  Christ,  in  order  to  wash  away  original  sin,  and  all  those  actual  ones 
which  we  may  have  committed  ; to  communicate  to  mankind 
the  spiritual  regeneration  and  grace  of  Jesus  Christ ; and  to 
unite  them  as  living  members  to  their  head. 

The  most  essential  part  of  the  ceremony  of  baptism  in  the  Catholic 
Church  is  as  follows : — At  the  church-door  the  priest  first  asks  the  god- 
father and  godmother  what  child  they  present  to  the  Church  ? whether  or 
no  they  are  its  true  godfather  and  godmother?  if  they  be  resolved  to  live 
and  die  in  the  true  Catholic  and  Apostolic  faith?  and  what  name  they 
intend  to  give  it  ? All  profane  names,  as  those  of  the  heathens  and  their 
gods,  must  be  rejected  ; nevertheless,  those  of  Hercules,  Hannibal,  Achilles, 
Urania,  Diana,  &c.  are  common  enough.  A Catholic  priest  is  authorized 
to  change  the  name  of  a child  who  had  been  baptized  Abraham,  Isaac,  or 
Jacob,  by  a Protestant  minister.  After  the  usual  questions  have  been 
asked,  the  priest  makes  an  exhortation  to  the  godfather  and  godmother, 
with  regard  to  the  devotion  which  ought  to  accompany  the  whole  perform- 
ance. The  exhortation  being  ended,  the  priest  continues  the  ceremony ; 
and  calling  the  child  by  the  name  that  is  to  be  given  it,  asks  it  as  follows : — 
TVhat  dost  thou  demand  of  the  church  ? To  which  the  godfather  answers. 
Faith.  The  priest  adds,  What  is  the  fruit  of  faith?  The  godfather 

answers,  Eternal  life . The  priest  continues,  If  you  are  desirous  of  obtain- 
21 


Baptism. 


318 


ROMAN  CATHOLIC  CHURCH. 


ing  eternal  life , keep  God's  commandments : Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart , fyc.  After  which  he  breathes  three  times  upon 
the  child’s  face,  but  must  observe  not  to  let  the  child  breathe  upon  him  : 
and  at  the  same  time  says,  Come  out  of  this  child , thou  evil  spirit , and 
make  room  for  the  Holy  Ghost. 

This  being  done,  with  the  thumb  of  his  right  hand  he  makes  a cross  on 
the  child’s  forehead,  and  afterwards  another  on  its  breast,  pronouncing 
these  words  : Receive  the  sign  of  the  cross  on  thy  forehead , and  in  thine 
heart , #c.  Whereupon  he  takes  off  his  cap,  repeats  a short  prayer,  and 
laying  his  hand  gently  on  the  child’s  head,  prays  for  him  a second  time. 
This  second  prayer  being  ended,  the  priest  blesses  the  salt  in  case  it  was 
net  blessed  before ; which  being  done,  he  takes  a little  of  it,  puts  it  into 
the  child’s  mouth,  pronouncing  these  words : Receive  the  salt  of  wisdom. 
He  then  repeats  a third  prayer;  after  which  he  puts  on  his  cap,  and  exor- 
cises the  Prince  of  Darkness,  commanding  him  to  come  forth  out  of  him 
who  is  going  to  be  baptized,  &c.  At  the  end  of  the  exorcism,  he  again 
makes  the  sign  of  the  cross  on  the  child’s  forehead,  lays  his  hand  on  its 
head,  and  repeats  another  prayer. 

After  this  fourth  prayer,  the  priest  lays  the  end  of  the  stole  upon  the 
child,  and  taking  hold  of  his  swaddling-clothes  by  one  corner,  he  brings  it 
into  the  church  ; the  godfather  and  godmother  enter  at  the  same  time,  and 
repeat  with  the  priest  the  Apostles’  Creed  and  the  Lord’s  Prayer,  as  they 
advance  towards  the  font,  which  having  reached,  the  priest  exorcises  the 
devil  once  again,  and  after  the  exorcism,  takes  the  saliva  from  his  mouth 
with  the  thumb  of  his  right  hand;  with  this  he  rubs  the  child’s  ears  and 
nostrils,  and,  as  he  touches  his  right  ear,  repeats  a Hebrew  word  which 
signifies  Do  thou  open ; the  same  which  Jesus  Christ  said  to  the  man 
who  was  born  deaf  and  dumb.  Lastly,  the  assistants  pull  off  its  swaddling- 
clothes,  or  at  least  strip  it  below  the  shoulders  ; during  which,  the  priest 
prepares  the  holy  oils,  &c. 

The  godfather  now  takes  the  child,  ready  stripped,  and  holds  it  directly 
over  the  font ; the  godmother  then  takes  it  by  the  feet,  or  the  middle ; both 
observing  to  turn  it  towards  the  east : the  priest  now  asks  the  child, 
“Whether  he  renounces  the  devil  and  all  his  works,  the  pomps,”  &c. 
The  godfather  answers  in  the  affirmative.  This  renunciation  used  for- 
merly to  be  made  on  the  outside  of  the  church.  The  priest  then  anoints 
the  child  between  the  shoulders,  in  the  form  of  a cross,  and  after  that  lays 
aside  his  purple  stole,  and  puts  on  a white  one ; wffien  the  child  is  again 
questioned  with  respect  to  his  belief,  to  which  the  godfather  makes  suita- 
ble answers  in  his  name.  These  preliminaries  being  ended,  the  priest 
takes  some  of  the  baptismal  water,  which  he  pours  thrice  on  the  child’s 
head  in  the  form  of  a cross,  and  as  he  pours  it,  says,  “I  baptize,”  &c., 
taking  care  to  mention  one  of  the  persons  in  the  Trinity  every  time  he 


ROMAN  CATHOLIC  CHURCH. 


319 


pours  it  on.  This  being  done,  he  anoints  the  top  of  the  child’s  head  with 
the  chrisma,  in  form  of  a cross — lays  a piece  of  white  linen  upon  its  head, 
10  represent  the  white  garment  mentioned  in  Scripture,  and  puts  a lighted 
taper  into  the  child’s  hand,  or  rather  into  that  of  the  godfather.  Such  are 
the  ceremonies  of  baptism,  which  the  priest  concludes  with  an  exhortation  : 
but  if  the  child’s  life  be  in  danger,  these  ceremonies  are  omitted,  upon  con- 
dition that  they  shall  be  observed  in  case  he  recovers  his  health  ; but  if  he 
has  all  the  symptoms  of  death  upon  him,  the  midwife  baptizes  the  child 
without  delay. 

Adult  persons  must,  if  possible,  be  baptized  by  the  bishop  himself;  and 
the  most  proper  time  for  this  ceremony  is  Easter,  or  Whitsun-eve,  which 
are  the  days  appointed  for  baptism  by  the  ancient  church.  The  minister 
who  baptizes,  and  the  candidate  for  baptism,  must  both  be  fasting ; but 
there  is  but  very  little  difference  between  the  ceremony  of  the  baptism  of  cate- 
chumens and  that  of  children.  The  priest  signs  the  catechumen  several 
times  with  the  sign  of  the  cross;  first  on  the  forehead,  which  implies  that 
he  must  take  upon  himself  the  cross  of  Christ;  on  the  ears,  in  order  that 
he  may  open  them  to  the  divine  precepts  of  the  gospel ; on  the  eyes,  that 
he  may  see  the  light  of  God  ; on  the  nostrils,  that  he  may  smell  the  fra- 
grant odour  of  Christ;  on  the  mouth,  that  he  may  utter  the  words  of  life; 
on  the  breast,  that  he  may  believe ; on  the  naked  shoulders,  to  the  end 
that  he  may  bear  the  yoke  of  the  Lord.  These  signs  of  the  cross  are 
concluded  by  three  more,  which  the  priest  makes  over  the  whole  person 
of  the  catechumen. 

The  candidates  for  confirmation  must  be  fasting,  and  consequently  re- 
ceive this  sacrament  in  the  morning,  because  it  was  at  that  time  of  the 
day  the  Holy  Ghost  descended  on  the  apostles.  The  bishop, 
before  he  begins  the  confirmation,  proceeds  to  his  private 
devotions,  washes  his  hands,  and  puts  on  the  white  vestments  ; after  which 
he  turns  himself  about  to  the  candidates,  who  stand  in  the  same  order  as 
at  baptism,  viz.  the  boys  on  the  right,  and  the  girls  on  the  left.  He  next 
repeats  a prayer;  which  being  done,  he  sits  down,  and  the  candidates 
kneel  before  him.  If  the  candidates  for  confirmation  are  very  numerous, 
the  bishop  stands  up,  and  the  candidates  stand  on  the  steps  of  the  chancel 
of  the  altar ; each  being  supported  under  the  arm  by  their  godfathers. 
The  bishop  now  asks  the  name  of  each  candidate,  and  has  it  registered, 
after  which  he  dips  the  thumb  of  his  right-hand  into  the  chrisma,  and 
therewith  makes  the  sign  of  the  cross  upon  the  forehead ; at  the  same 
time  giving  a gentle  blow  on  the  cheek  to  the  person  confirmed,  and  say- 
ing, “Peace  be  with  you.”  Immediately  after,  the  forehead  of  the  person 
confirmed  is  bound  with  a slip  of  linen  about  the  breadth  of  two  fingers  ; 
and  the  bishop  says  to  him,  “I  confirm  you  by  the  chrisma  of  salvation, 
in  the  name  of  the  Father,”  &c.  The  ceremony  ends  with  the  blessing 


3‘20 


ROMAN  CATHOLIC  CHURCH. 


of  the  persons  confirmed,  which  is  done  by  the  bishop,  who  makes  the 
sign  of  the  cross  upon  them. 

The  priest  is  the  sole  minister  empowered  to  consecrate  the  host,  and  the 
rest  of  the  ministers  of 'the  church  are  allowed  only  to  prepare  the  things 
necessary  for  this  sacrament he  also  has  the  privilege  of 
communicating  under  bofh  kinds,  that  is,  of  eating  the 
Dread  and  drinking  the  wine ; whereas,  the  laity  communicate  only  under 
one,  viz.  the  bread  ; and  it  is  said  that  this  custom  was  introduced  in  order 
to  prevent  certain  accidents  which  degraded  the  dignity  of  the  sacrament. 
One  of  these  was,  the  overgrown  whiskers  and  beards  of  some  who  re- 
ceived it,  which,  as  they  sometimes  reached  into  the  cup  in  which  the 
blood  of  Jesus  Christ  was  contained,  might  by  that  means  make  some 
good  Christians  sick  at  the  stomach  ! 

Every  Catholic  ought  to  communicate  at  Christmas,  Easter,  Whitsuntide, 
and  Twelfthtide  ; but  every  good  one  should,  besides  the  seasons  above 
mentioned,  receive  the  sacrament  on  Corpus  Christi  day,  All-Saints,  the 
Assumption  of  the  Blessed  Virgin,  the  festival  of  his  patron,  and  the  anni- 
versary of  his  baptism.  They  ought  to  receive  fasting,  and  be  dressed  in 
such  a manner  as  best  suits  the  Christian  simplicity. 

The  priests  who  present  themselves  to  the  communion  receive  the  sacra- 
ment immediately  after  the  deacon  and  sub-deacon,  before  any  other  per- 
son ; and  these  must  have  a white  stole  over  the  surplice.  The  minis- 
ters, who  serve  at  the  altar,  communicate  in  the  habits  of  their  respective 
orders;  but  the  acolytes,  and  other  clerks,  receive  the  Eucharist  in  their 
surplices.  After  this,  the  officiating  priest  goes  down  to  the  rails,  in  order 
to  administer  the  sacrament  to  the  laity;  observing  to  begin  with  the  per- 
son who  stands  first  on  the  epistle-side.  He  makes  the  sign  of  the  cross 
with  the  host  on  the  person  that  is  to  receive,  observing  not  to  take  his 
hand  away  till  such  time  as  the  host  is  entirely  in  the  mouth  of  the  person 
receiving.  We  shall  not  take  notice  of  the  prayers,  or  other  particulars, 
mentioned  in  the  rituals. 

If,  in  administering  the  host,  or  consecrated  wafer,  the  smallest  bit  of  it 
should  happen  to  fall  on  the  ground,  it  must  be  taken  up  in  the  most  re- 
spectful manner,  and  the  place  on  which  it  fell  must  be  covered,  for  fear  of 
treading  upon  the  least  particle  of  it : they  must  afterwards  scrape  the 
floor,  and  throw  the  shavings  into  the  sacristy,  and  wash  the  place  very 
clean  : if  it  should  happen  .to  fall  upon  the  napkin,  or  the  veil.  &c.,  such 
part  of  it  must  be  washed,  and  the  water  thrown  into  the  sacristy ; if  it 
fall  on  the  vestments  of  the  officiating  priest,  the  part  must  be  observed, 
and  afterwards  washed. 

The  blessed  sacrament  is  administered  as  a Viaticum,  or  provision  for  a 
journey,  to  those  whose  life  is  in  danger.  The  sick  person  must  receive  it 
fasting,  provided  he  can  do  so  with  safety;  and  if  he  be  not  able  io  swallow 


ROMAN  CATHOLIC  CHURCH. 


321 


the  whole  wafer,  a piece  of  it  may  be  given  him,  and 
afterwards  some  liquid  ; but  the  host  must  not  be  dipped 
in  any  liquid  beforehand,  on  pretence  that  the  sick  person  will  be  the  better 
able  to  swallow  it,  « 

In  case  the  sick  person  throws  up  the  wafer,  and  that  the  particles  of  it 
plainly  appear,  they  must  be  put  into  a clean  vessel,  and  carried  to  the 
church,  and  there  deposited  in  some  holy  and  decent  place,  “till  such  time 
as  they  are  corrupted,  after  which  they  shall  be  cast  into  the  Sacrarium , 
or  Piscina ; but  if  the  pieces  are  not  to  be  distinguished,  what  he  has 
vomited  up  must  be  wiped  with  pieces  of  tow,  and  these  must  afterwards 
be  burned,  and  the  ashes  thrown  into  the  sacrary.”  The  priest  must  take 
care  not  to  give  those  the  viaticum  who  are  troubled  with  a continual 
coughing,  or  are  not  able  to  swallow  or  consume  the  host,  for  fear  of  any 
accident  unsuitable  to  the  dignity  of  the  sacrament. 

Whenever  the  viaticum  is  to  be  carried  to  any  place,  care  must  be  taken 
to  make  the  chamber  in  which  the  sick  person  lies  very  clean,  and  also 
all  those  parts  of  the  house  through  which  the  host  is  to  pass  ; and  they 
should  likewise  be  strewed  with  flowers  and  odoriferous  herbs.  The  host 
must  be  laid  on  a table  very  neatly  covered,  on  which  two  candlesticks, 
with  two  lighted  tapers  in  them,  shall  be  set ; also  a drinking-glass ; a 
vessel  full  of  wine  or  water  to  purify  or  wash  the  fingers,  and  a white  cloth 
vO  lay  before  the  sick  person.  In  case  the  viaticum  be  carried  in  public, 
as  is  the  custom  in  Roman  Catholic  countries,  the  rector  gives  notice  to  his 
parishioners,  by  ringing  a bell,  to  prepare  themselves  to  accompany  the 
blessed  sacrament  with  tapers  and  torches  ; to  support  the  canopy,  or  give 
?ome  other  exterior  marks  of  their  devotion  and  respect.  Being  assembled, 
the  priest  washes  his  hands,  as  is  usual  in  the  celebration  of  the  divine 
mysteries,  and  of  such  ceremonies  as  are  performed  by  him  in  blessings, 
consecrations,  &c.  He  then  puts  on  the  surplice,  the  stole,  the  chasuble, 
and  goes  up  to  the  altar,  accompanied  or  followed  by  other  priests  or 
clerks.  Here  he  falls  upon  his  knees,  repeats  a private  prayer  ; and  after- 
wards rising  up,  puts  a white  scarf  about  his  neck,  spreads  the  corporal 
on  the  altar,  opens  the  tabernacle  ; kneels  down  a second  time  at  taking 
out  the  ciborium  or  pix,  which  he  lays  upon  the  corporal ; kneels  a third 
time  when  he  has  opened  it ; and  after  having  viewed  the  host,  covers  it 
with  its  little  oval  lid,  and  takes  it  in  both  his  hands,  which  are  folded  in 
the  ends  of  the  scarf  that  is  about  his  neck.  He  then  goes  under  the 
canopy,  and  a clerk,  with  a lighted  lantern  in  his  hand,  walks  foremost ; 
and  two  other  clerks,  the  one  holding  the  holy  water,  the  corporals,  and 
the  purificatories,  and  the  other  the  ritual  and  a little  bell,  march  imme- 
diately after  him.  Next  come  those  who  carry  the  torches ; and  lastly 
the  priest,  walking  under  the  canopy,  and  carrying  the  host  raised  as  high 
as  his  breast.  If  the  priest  carry  the  viaticum  to  a considerable  distance. 


322 


ROMAN  CATHOLIC  CHURCH. 


the  host  must  be  put  in  a little  silver  box,  or  pix,  enclosed  in  a stuff  purse, 
and  hung  about  his  neck. 

The  priest,  on  coming  into  the  sick  man’s  apartment,  bids  peace  to  the 
house,  and  goes  towards  the  table,  oh  which  he  spreads  the  corporal,  in 
order  to  set  the  pix,  or  ciborium,  upon  it.  This  being  done,  he  and  every 
person  present  worship  the  host.  He  then  sprinkles  the  sick  person,  and 
also  the  room  ; during  which,  anthems  are  sung,  and  prayers  are  repeated 
suitable  to  the  occasion.  After  this,  he  opens  the  ciborium,  takes  out  a 
consecrated  wafer  with  the  thumb  and  fore-finger  of  his  right  hand,  ob- 
serving to  hold  it  a little  aloft  over  the  top  of  the  ciborium,  which  he  holds 
in  his  left  hand,  and,  turning  about,  advances  towards  the  sick  man,  in 
order  to  administer  the  sacrament  to  him. 

The  communion  being  ended,  the  priest  places  the  ciborium  upon  the 
table,  observing  to  make  a genuflection  at  the  same  time  ; and  afterwards 
rubs  his  finger  and  thumb,  with  which  be  took  up  the  host,  upon  the  brim 
of  the  ciborium  ; so  that  if  any  little  piece  of  the  wafer  should  happen  to 
stick  to  it,  he  may  shake  it  into  it.  He  afterwards  shuts  the  ciborium,  and 
covers  it  with  a little  veil,  kneeling  at  the  same  time  ; then  he  washes  the 
finger  and  thumb  which  touched  the  host  with  wine  and  water,  presented 
him  by  those  of  the  house. 

This  act  of  devotion  concludes  with  prayers  and  exhortations.  If  any 
consecrated  wafers  he  left  in  the  pix,  or  ciborium,  the  priest,  after  having 
blessed  the  sick  person,  returns  to  the  church,  attended  by  the  same  per- 
sons who  accompanied  him  to  the  sick  man’s  house.  Being  come  into  the 
church,  he  pronounces  the  indulgences  granted  by  the  sovereign  pontiffs 
and  the  bishop  of  the  diocese,  and  gives  them  his  blessing  ; but  in  case 
there  are  no  more  wafers  in  the  pix,  the  priest  returns  without  any  for- 
mality, after  having  repeated  the  prayers  used  after  the  communion  of  the 
sick.  If  the  sick  person  be  just  expiring,  the  priest  omits  all  the  prayers, 
&c.,  and,  in  giving  him  the  viaticum,  repeats  two  or  three  words  only. 

When  the  viaticum  is  given  to  a priest,  he  ought  to  have  a surplice  on, 
and,  over  it,  a white  stole,  disposed  crosswise  over  his  breast. 

If  a priest  be  obliged  to  carry  the  viaticum  to  any  person  infected  with 
the  plague,  he  must  go  within  nine  or  ten  paces  of  the  house,  taking  care 
to  stand  in  such  a manner  that  the  wind  may  be  at  his  back  He  now 
encloses  the  consecrated  wafer  between  two  common  ones  ; and,  after 
having  wrapped  up  the  whole  in  a sheet  of  white  paper,  lays  it  on  the 
ground,  at  a reasonable  distance  from  the  place  infected,  and  covers  it  with 
a stone,  in  order  to  secure  it  from  the  wind  and  rain.  This  being  done,  the 
priest  draws  back,  and  the  sick  person,  or  his  attendant,  being  instructed 
by  the  priest,  comes  and  takes  up  the  wafer,  which  is  the  consecrated 
host.  The  priest  then  says  the  prayers,  and  performs  the  ceremonies, 
which  are  usually  repeated,  both  before  and  after  the  communion. 


ROMAN  CATHOLTC  CHURCH. 


323 


The  like  precaution  is  observed  in  giving  extreme  unction  to  persons  in- 
fected with  the  plague.  They  take  a long  wand,  or  rod,  at  the  end  of 
which  a piece  of  tow,  or  cotton,  dipped  in  the  holy  oil,  is  fixed,  with  which 
the  sick  person  is  anointed  once,  and  with  the  usual  words.  After  this, 
tney  run  the  end  of  the  wand  and  the  cotton  into  a fire  purposely  prepared 
in  a chafing-dish. 

The  bishops  have  power  to  absolve  sinners  throughout  the  whole  ex- 
tent of  their  dioceses,  and  rectors  in  their  parishes.  Other  priests  and 
„ , . . monks  must  have  an  express  approbation  from  the  bishop 

Confession  and  i r r i 

Penance.  before  they  are  allowed  to  hear  confession.  However, 

there  are  certain  cases  reserved  to  the  pope,  the  bishops,  and  their  peni- 
tentiaries. 

Fasting,  prayers,  alms,  abstinence  from  such  pleasures  and  things  as  we 
chiefly  delight  in,  are  the  general  conditions  of  penance.  There  are  others 
of  a more  particular  kind ; as,  to  repeat  a certain  number  of  Ave-Marias, 
Pater-nosters,  and  Credos ; to  kneel,  or  salute  the  host  a stated  number  of 
times  ; to  give  one’s-self  a certain  number  of  stripes  ; to  wear  a hair- 
shirt,  or  a girdle  made  of  horse-hair,  &c.,  next  to  the  skin.  It  would  be 
endless,  however,  to  enter  into  a farther  detail  of  such  particulars.  Those 
who  cannot  hit  upon  austerities  severe  enough  for  their  purposes  will 
meet  with  sufficient  instructions  in  the  Lives  of  the  Saints,  and  the  Golden 
Leo-end. 


The  confessor  must  have  a surplice  over  his  cassock,  with  a purple  stole 
and  square  cap  ; he  must  hear  confession  in  the  church,  and  at  that  part 
of  it  which  is  the  most  distant  from  the  high  altar,  i.  e.  at  the  bottom  of  the 
nave,  being  the  most  exposed  to  the  view  of  the  people,  in  the  confessional, 
or  confession-chair,  which  is  the  tribunal  of  penance.  The  confessional 
must  be  open  before,  and  have  one  or  two  lattice-windows  in  it.  Opposite 
to  the  penitent  is  placed  an  image  of  the  crucifix,  or  some  mystery  of  the 
Passion.  Confession  must  be  made  in  the  day-time,  and  if  possible,  when 
there  are  people  in  the  church.  As  soon  as  the  penitent  is  come  up  to  the 
confessional,  he  must  make  the  sign  of  the  cross,  and  ask  the  confessor's 
blessing. 

The  confessor  must  then  be  seated,  his  body  upright,  his  cap  on  his 
head,  his  face  covered,  and  his  ear  stooped  towards  the  penitent.  The  peni- 
tent should  be  generally  kneeling,  and  his  or  her  hands  clasped.  Women 
and  young  maidens  must  not  come  to  confession  with  their  breasts  bare,  or 
their  arms  uncovered. 

Confession  being  ended,  the  confessor  uncovers  himself,  in  order  to 
absolve  the  penitent ; and,  accordingly,  he  recommends  him  to  the  divino 
mercy,  stretches  out  his  right  hand  towards  him,  begging  God  to  remit  his 
sins  ; after  which,  he  puts  on  his  square  cap,  gives  him  the  absolution  in 
the  name  of  Christ  Jesus,  and  adds,  holding  his  right'  hand  always  lifted 


324 


ROMAN  CATHOLIC  CHURCH. 


up  towards  the  penitent,  that  he  absolves  him,  by  Christ’s  authority,  in 
the  name  of  the  Father,  He  then  takes  off  his  cap  a second  time,  and 
prays  to  God  that  “Our  Saviour’s  passion,  the  merits  of  the  Holy  Virgin, 
and  of  all  the  saints,  may  conspire  to  remit  the  penitent’s  sins.” 

When  the  penitent  has  completed  the  penance  enjoined  him,  he  returns 
to  the  bishop  or  his  penitentiary,  with  a certificate  signed  by  the  rector,  to 
Public  absoiu  Prove  he  has  fulfilled  it ; after  which  they  proceed  to 
t'on-  his  reconciliation  with  the  Church.  This  reconciliation  was 

formerly  performed  on  Holy  Thursday.  But  whether  it  happen  on  this  or 
any  other  day  of  public  worship,  the  penitent  must  come  to  the  church- 
door,  on  the  day  appointed  him  for  receiving  absolution.  The  Roman 
pontifical  enjoins  that  he  shall  be  there  upon  his  knees,  with  an  unlighted 
taper  in  his  hand.  He  must  likewise  be  in  a plain  and  ordinary  dress, 
without  his  weapons,  if  he  be  a soldier,  and  bare-headed  ; in  an  humble 
and  contrite  manner,  and  with  a dejected  countenance : women  must  be 
veiled.  Immediately  before  the  parochial  mass,  the  priest,  clothed  in  his 
albe,  or  surplice,  and  the  purple  stole,  shall  give  the  people  notice  that  the 
penitent  or  penitents  are  going  to  be  reconciled  to  the  church.  He  then 
shall  exhort  the  congregation  to  pray  for  them  ; shall  fall  prostrate  before 
the  altar,  and  pronounce  some  prayers,  which  are  answered  by  the  con- 
gregation. These  prayers  are  composed  of  passages  from  the  Scriptures, 
and  selected  by  the  Church.  The  prayers  being  ended,  the  priest  goes 
to  the  church-door,  and  makes  a pretty  long  exhortation  to  the  penitents ; 
which  being  done,  he  takes  them  by  the  hand  and  leads  them  into  the 
church.  But  in  case  they  have  been  excommunicated,  he  then,  before  he 
re-unites  them  to  the  body  of  the  faithful,  sits  down,  puts  on  his  cap,  and 
repeats  the  Miserere ; the  penitent  being  at  his  feet,  the  congregation 
upon  their  knees,  and  the  clergy  standing.  At  every  verse  of  the 
Miserere,  the  priest  strikes  the  excommunicated  penitent  on  the  shoulder 
with  a little  stick,  or  whip  made  of  cords.  The  Roman  ritual  and  the 
pontifical  ordain,  that  the  penitent  who  is  absolved  in  this  manner  shall 
be  stripped  to  his  shirt,  as  low  as  his  shoulders.  The  priest  then  asks 
the  penitent  the  occasion  of  his  coming  hither,  and  after  that  says  to  him, 
Receive  the  sign  of  the  cross  of  Christ  and  Christianity,  which  thou  hadst 
borne  before , but  renounced  by  the  error  into  which  thou  didst  unhappily 
fall.  This  ceremony,  as  all  the  preceding,  must  be  followed  by  some 
prayers ; and  afterwards  the  litanies  are  to  be  sung,  the  people  being  upon 
their  knees. 

The  rituals  define  extreme  unction  to  be  a sacrament  that  gives  all  such 
Christians  as  are  afflicted  with  any  dangerous  fit  of  sickness  a final  remis- 
F.xtreme  Unc-  s*on  remaining  sins,  inspires  them  with  grace  to 

tloa-  suffer  with  patience  the  pains  and  troubles  of  their  infirmity, 

endues  them  with  strength  sufficient  to  die  the  death  of  the  righteous,  and 


ROMAN  CATHOLIC  CHURCH. 


325 


restores  them  to  health,  provided  it  be  for  the  good  of  their  souls.  Thus 
the  Cathoic  Church  makes  extreme  unction  a sacrament,  the  indispensable 
necessity  of  which  is  apparent  in  the  above  definition. 

The  form  of  the  sacrament  of  extreme  unction  consists  in  these  words : 
“ May  God,  by  his  holy  anointing,  and  his  most  pious  mercy,  grant  you 
the  pardon  of  all  the  sins  you  may  have  committed.”  The  priest  pro- 
nounces this  form  of  words  while  he  is  anointing  those  parts  of  the  body 
which  are  proper  for  it,  because  they  have  been  the  occasion,  or  served  as 
so  many  instruments  for  sin,  whereof \ to  use  the  words  of  Alet’s  Ritual, 
this  sacrament  purges  the  dregs , i.  e.  those  sins  which  we  have  not  been 
careful  enough  to  repent  of.  This  sacrament,  therefore,  compensates  for 
the  defects  of  past  repentance. 

The  priest  is  the  only  minister  of  this  sacrament,  which  is  administered 
to  none  but  those  who  are  afflicted  with  some  mortal  disease,  or  those  who 
have  arrived  at  a very  advanced  age,  and  are  likewise  extremely  infirm. 
But  extreme  unction  is  not  administered  to  criminals  condemned  to  die  ; 
and  the  reason  given  for  this  is,  that  the  criminal  is  not  in  a state  of  death, 
either  by  disease  or  any  other  infirmity.  Extreme  unction  is  likewise 
refused  to  those  who  are  impenitent ; and  in  case  a sick  person  dies  while 
he  is  anointing,  the  ceremony  must  immediately  be  discontinued. 

As  the  dissolution  of  the  sick  person  approaches,  the  priest  must  get 
ready  seven  balls  of  cotton,  to  wipe  those  parts  which  are  to  be  anointed 
with  the  holy  oil,  some  crumbs  of  bread  to  rub  his  fingers  with,  water  to 
wash  them,  a napkin  to  wipe  them,  and  a taper  to  light  him  during  the 
ceremony.  Before  he  goes  to  the  sick  person,  he  must  sanctify  himself  by 
prayer  ; after  which  he  must  wash  his  hands,  put  on  a surplice  and  the 
purple  stole  ; he  must  take  the  vessel  in  which  the  holy  oils  are  contained, 
covered  with  a purple  veil,  or  shut  up  in  a bag  of  the  same  colour,  and 
carry  it  in  such  a manner  as  not  to  let  the  oil  run  out.  If  he  go  a great 
distance  off,  he  need  not  put  on  his  surplice  and  his  stole  till  he  come  to 
the  door  of  the  sick  person,  and  in  that  case  he  must  carry  the  vessel  of 
oils  in  a purse,  and  hang  it  about  his  neck,  in  the  same  manner  as  the 
viaticum  is  sometimes  carried  to  the  sick.  The  priest  must  be  attended  by 
the  clerk,  who  must  carry  the  cross  without  a staff,  the  vessel  of  holy 
water,  the  sprinkler  and  the  ritual.  They  must  not  ring  the  little  bell  by 
the  way,  but  the  priest  must  offer  up  some  prayers,  with  a low  voice,  in 
favour  of  the  sick. 

On  entering  into  the  sick  person’s  apartment,  he  repeats  the  ordinary 
form  of  the  words,  Pax  huic  domui , et  omnibus  habit  antibus  in  ea:  i.  e.  Peace 
be  to  this  house , fyc.  After  having  taken  off  his  cap,  and  set  the  vessels 
of  the  holy  oils  upon  the  table,  he  gives  the  sick  person  the  cross  to  kiss  ; 
afterwards  takes  the  sprinkler,  sprinkles  the  sick  person,  the  apartment, 
and  the  assistants,  with  holy  water  in  form  of  a cross,  at  the  same  time 


326 


ROMAN  CATHOLIC  CHURCH. 


repeating  the  anthem,  Asperges  me , fyc.  He  tells  the  sick  person,  by  way 
of  exhortation,  that  he  would  commit  the  utmost  sacrilege,  in  case  he 
presumed  to  receive  extreme  unction  without  having  first  settled  his 
conscience ; but  in  case  he  is  speechless  and  is  not  sensible,  the  priest 
exhorts  him  to  the  best  of  his  power;  which  exhortation  must  certainly 
Lave  a wonderful  efficacy  after  the  sick  person  has  lost  his  senses.  If  the 
sick  person  discovers  any  tokens  of  contrition,  the  priest  shall  pronounce 
absolution,  which  must  be  followed  by  an  exhortation,  and  that  by  a prayer. 
But  before  absolution,  the  sick  person  must  either  repeat  the  Confiteor 
himself,  or,  in  case  he  be  not  able  to  do  it,  the  clerk  must  pronounce  it  for 
him.  The  priest  must  then  add  for  the  sick  person  the  Misereatur  tui , 
i.  e.,  May  the  Lord  have  pity  on  thee , fyc.  Before  he  begins  to  perform 
the  ceremony  of  extreme  unction,  all  the  persons  present  must  fall  down 
upon  their  knees ; and  while  the  anointing  is  performed,  they  must  repeat 
the  penitential  psalms  and  litanies  for  the  sake  of  his  soul. 

The  anointing  is  performed  in  this  manner : the  priest  dips  the  thumb 
of  his  right  hand  into  the  oils  of  the  infirm ; he  anoints  in  the  form  of  a 
cross,  and  pronounces  some  words  suitable  to  the  anointing  of  each  part  ; 
while  the  clerk  lights  him  with  a consecrated  taper,  and  holds  a basin  in 
a dish,  in  which  the  pieces  of  cotton  are  laid.  The  priest  begins  by 
anointing  the  right  eye,  observing  that  the  eyelid  is  shut  ; he  next  anoints 
the  left  eye,  and  in  the  mean  while  repeats  these  words : May  God , by 
this  holy  anointing,  and  by  his  most  pious  mercy,  pardon  you  the  sins  you 
have  committed  by  the  eyes.  If  the  priest  be  accompanied  by  a clergyman 
who  is  in  holy  orders,  he  must  wipe  the  part  which  has  been  anointed,  other* 
wise  the  priest  must  wipe  it  himself.  The  eyes  being  anointed,  he  pro- 
ceeds to  the  ears,  observing  to  repeat  the  proper  form  of  words.  After  the 
ears  he  anoints  the  nostrils,  but  not  the  tip  of  the  nose.  He  afterwards 
proceeds  to  the  mouth,  and  anoints  the  lips,  the  mouth  being  shut.  He 
anoints  the  hands  in  the  manner  above-mentioned ; then  he  proceeds  to  the 
soles  of  the  feet,  and  afterwards  advances  upwards  to  the  reins,  but  this  for 
men  only  ; nor  are  they  anointed  in  this  part  but  when  they  can  be  easily 
turned  in  their  beds,  or  be  laid  down  in  them  without  danger.  The 
anointing  being  ended,  the  priest  rubs  those  fingers  which  have  touched 
the  oil,  and  afterwards  washes  his  hands.  The  crumbs  of  bread  with 
which  he  rubbed  his  fingers,  and  the  water  with  which  he  washed  them 
must  be  thrown  into  the  fire.  The  pieces  of  cotton  that  have  been  em- 
ployed in  anointing  are  carried  into  the  church,  where  they  are  burned, 
and  the  ashes  are  thrown  into  the  sacrarium. 

The  anointing  being  ended,  the  priest  repeats  some  prayers,  which  are 
followed  by  an  exhortation  to  the  sick  ; after  which  the  priest  goes  away, 
leaving  a crucifix  with  the  sick  person,  in  order  that  the  representation  of 
his  dying  Saviour  may  administer  some  consolation  to  him. 


ROMAN  CATHOLIC  CHURCH. 


327 


When  the  sick  person  has  expired,  the  priest,  standing  uncovered,  says 
a response,  in  which  the  saints  and  angels  are  invoked  to  assist  the  soul  of 
Ceremonies  ob-  the  deceased  : he  afterwards  repeats  a prayer.  At  the 
6e[ve  at  une  game  tjme  or(Jers  are  sent  f0  [0}}  [he  bell,  to  give  notice  of 

the  sick  person’s  death,  by  which  every  one  is  reminded  to  pray  for  his 
soul. 

Then  the  priest  withdraws;  and  the  corpse  is  thus  put  in  order.  They 
wash  some  parts  of  it,  close  its  eyes  and  mouth,  according  to  the  ancient 
practice  ; and,  wrapping  it  in  a shroud,  or  leaving  it  with  the  clothes  on, 
as  in  Italy,  they  lay  it  in  a decent  place,  observing  to  put  a little  crucifix 
in  its  hands,  which  must  lie  upon  its  breast : sometimes  the  hands  are  laid 
crosswise.  A vessel  full  of  holy  water,  and  a sprinkler,  must  be  placed  at 
its  feet,  in  order  that  those  who  come  to  pay  him  their  last  respects  may 
sprinkle  both  themselves  and  the  corpse  with  holy  water.  In  the  mean 
time,  some  clergyman  must  stay  by  the  corpse,  and  pray  for  the  deceased, 
till  such  time  as  he  is  laid  in  the  earth.  If  the  deceased  was  a priest,  or 
of  any  other  order  in  the  church,  he  must  have  the  tonsure  according  to 
his  order,  and  his  square  cap  with  a little  cross  on  his  breast. 

It  was  anciently  the  custom,  as  soon  as  any  person  died,  to  send  for  some 
clergyman,  who  always  spent  the  night  with  the  relations  of  the  deceased, 
and  discoursed  with  them  about  the  word  of  God,  for  their  instruction. 
They  used  to  sing  psalms  by  anthems  or  verses,  the  one  answering  the 
other.  They  also  recommended  the  soul  of  the  deceased  to  God,  and  be- 
sought him  to  preserve  it  from  hell,  &c. 

Priests  and  ecclesiastics,  after  their  decease,  are  all  clothed  in  habits 
suitable  to  their  respective  ranks  ; and  the  corpse  of  a clergyman  is  carried 
to  the  grave  by  the  clergy  only,  in  the  same  manner  as  that  of  a layman 
is  carried  by  the  laity.  Ecclesiastics  do  not  put  on  mourning  for  their 
relations,  nor  accompany  them  to  the  grave  in  the  same  order  with  lay 
relations,  but  walk  with  the  rest  of  the  clergy  in  their  sacerdotal  vest- 
ments. 

Church-yards  being  the  places  generally  used  for  the  interment  of  the 

dead,  the  bishop  blesses  them  solemnly  in  the  manner  following: — The 

Ceremony  of  eve  before  the  day  on  which  the  blessing  is  to  be  performed, 
blessing  Church-  . r , r , 

yards.  a wooden  cross,  of  the  height  of  a man,  must  be  set  up  in 

the  middle  of  the  church-yard,  and  four  smaller  ones  are  to  be  set  up  at 
tne  corners.  Before  the  cross  a piece  of  wood  must  be  placed,  about  six- 
teen inches  high,  on  which  wood  three  tapers  are  placed,  when  the  bless- 
ing is  performed.  The  next  morning,  before  the  ceremony  begins,  a carpet 
must  be  spread  in  the  church-yard  near  the  cross;  and  the  several  things 
necessary  for  the  blessing  of  the  place  must  be  got  ready  ; viz.  holy  water, 
the  thuribles,  tapers,  &c.  Then  the  priest,  being  clothed  in  his  sacerdotal 
vestments,  comes  out  of  the  sacristy  in  procession,  attended  by  an  exorcist, 


L. 


328 


ROMAN  CATHOLIC  CHURCH. 


or  acolyte,  carrying  the  holy  water : another  with  the  thurible  ; two  clerks, 
carrying  the  ritual,  and  three  tapers,  made  of  white  wax ; and  the  whole 
choir,  walking  two  and  two,  with  the  officiating  priest  in  the  rear. 

Having  arrived  at  the  church-yard,  they  range  themselves  round  the 
cross,  or  crosses,  and  the  officiating  priest  makes  a short  discourse  to  the 
assistants,  on  the  holiness,  the  privileges,  and  immunities  of  church-yards. 
After  this,  three  tapers  are  lighted  up  before  the  cross  which  stands  in  the 
middle ; and  if  there  be  one  at  each  angle  of  the  church-yard,  three  are 
lighted  up  before  these  also.  The  officiating  priest  nowT  rises,  repeats  a 
prayer,  which  is  followed  by  the  chanting  of  the  litanies  ; and  at  the  re- 
peating of  these  words,  We  beseech  thee  to  purify  and  bless  this  church - 
yard , he  makes  the  sign  of  the  cross.  He  does  the  same  a second  time, 
when  he  repeats  them  for  the  sanctification  of  the  church-yard  ; and  a 
third,  in  repeating  them  for  the  consecration.  The  litanies  being  ended, 
the  officiating  priest  sprinkles  the  middle  cross  with  holy  water  ; and  while 
an  anthem  and  the  Miserere  are  sung,  he  goes  round  the  church-yard,  and 
sprinkles  it  with  holy  water.  He  afterwards  takes  one  of  the  lighted 
tapers,  which  stood  at  the  foot  of  the  cross,  and  sets  it  on  the  top  of  it,  and 
then  takes  the  other  two,  and  sets  them  on  the  two  arms  of  the  cross.  At 
last,  the  whole  ceremony  ends  with  incensing  and  sprinkling  the  crosses 
thrice  with  holy  water. 

The  common  custom  among  Roman  Catholics  is  to  keep  a corpse  four- 
and-twenty  hours  above  ground ; but  in  some  countries,  it  is  kept  five  or 
Funeral  Cere  s^x  days,  Particularly  in  Holland,  where  it  is  often  kept 
monies-  seven.  The  ceremonies  ordained  by  the  rituals  to  those 

who  are  allowed  Christian  burial  vary  in  certain  circumstances ; but  in 
general,  when  the  time  is  come  for  the  corpse  to  he  carried  to  church, 
notice  thereof  must  be  given  by  the  tolling  of  a bell  to  the  priests,  and 
other  clergymen,  whose  province  it  is  to  assist  at  the  funeral,  to  assemble 
in  proper  order,  clothed  in  their  sacerdotal  vestments,  in  the  church  where 
they  are  to  pray.  After  this,  the  rector  puts  his  black  stole  and  chasuble 
over  his  surplice,  and  they  all  set  out  to  the  house  where  the  corpse  lies : 
the  exorcist,  carrying  the  holy  water,  walks  first;  next  the  cross-bearer; 
afterwards  the  rest  of  the  clergy ; and  last  of  all,  the  officiating  priest. 
The  corpse  of  the  deceased  must  be  either  laid  out  at  the  street-door,  or  in 
some  apartment  near  it,  with  his  feet  turned  towards  the  street ; the  coffin 
being  surrounded  with  four  or  six  lighted  tapers  of  yellow  wax,  in  as  many 
large  candlesticks. 

When  the  clergy  are  come  to  the  house  where  the  corpse  lies,  the  cross- 
bearer plants  himself,  if  possible,  at  the  head  of  it ; the  officiating  priest 
over-against  him,  at  the  feet ; the  person  who  carries  the  holy  water,  a 
little  behind  the  officiating  priest,  at  his  right  hand;  and  the  other  persons 
of  the  choir  range  themselves  on  each  side,  observing  to  stand  nearer  or 


ROMAN  CATHOLIC  CHURCH. 


329 


farther  off  from  the  officiating  priest,  in  proportion  to  their  rank  or  supe- 
riority in  the  Church.  Every  thing  must  be  ordered  in  this  manner, 
provided  there  be  room  for  it ; for  it  often  happens,  that  the  cross  stands 
at  the  door  on  that  side  where  the  funeral  is  to  go,  and  that  the  choir  are 
obliged  to  range  themselves  on  each  side,  in  order  to  leave  room  for  the 
officiating  priest  in  the  middle.  During  this  interval,  the  tapers  and  torches 
of  yellow  wax  are  lighted,  and  given  to  those  who  are  appointed  to  carry 
them. 

The  officiating  priest  now  standing  before  the  cross,  with  his  face  turned 
towards  the  body,  the  assistant  who  carries  the  holy  water  presents  him 
with  the  sprinkler,  with  which  the  priest  sprinkles  the  corpse  thrice,  with- 
out saying  a word. 

Then  follow  certain  other  ceremonies,  after  which  the  corpse  is  carried 
to  the  church,  where  the  service  for  the  dead  is  read,  and  also  mass,  if  the 
time  will  permit. 

Prayers  now  follow ; the  corpse  is  again  sprinkled  ; after  which  it  is 
carried  to  the  grave  in  the  same  manner  in  which  it  was  carried  to  the 
church. 

Being  come  to  the  grave,  the  whole  company  pull  off  their  hats,  and 
draw  up  in  much  the  same  order  as  at  church.  The  bearers  lay  the  corpse 
near  the  grave,  with  its  feet  turned  towards  the  east,  it  being  affirmed  that 
Jesus  Christ  was  buried  in  that  manner.  If  the  corpse  be  buried  in  the 
church, its  feet  must  be  turned  towards  the  altar;  but  those  of  priests  must 
nave  their  heads  turned  in  a contrary  direction. 

After  the  body  has  been  laid  on  the  brink  of  the  grave,  the  officiating 
priest  blesses  it  by  a prayer,  in  which  he  makes  the  general  commemora- 
tion of  the  dead  who  have  been  interred  therein.  The  prayer  being  ended, 
he  again  sprinkles  and  incenses  the  body,  and  also  the  grave  thrice.  He 
afterwards  begins  this  anthem,  Ego  sum  Resurrectio,  &c.,  Iam  the  resur- 
rection and  the  life , &c.,  and  concludes  with  the  Requiem.  Then  the 
officiating  priest  performs  a third  time  the  triple  sprinkling  of  the  corpse 
with  holy  water,  but  does  not  incense  it ; which  is  followed  by  another 
prayer,  with  the  anthem,  Si  iniquitates , and  the  Ee  profundis.  The  body 
being  laid  in  the  grave,  the  relations  and  friends  of  the  deceased  come, 
before  the  earth  is  thrown  into  it,  and  sprinkle  it  with  holy  water,  in  their 
turns.  When  the  grave  has  been  filled  up,  the  company  condole  with  the 
relations  of  the  deceased,  and  they  all  return  to  the  church,  where,  after 
the  mass  for  the  deceased  is  ended,  the  funeral  sermon  is  preached. 

Sometimes  the  funeral  happens  in  a season  when  mass  cannot  be  said  ; 
in  which  case,  the  ceremony  is  performed  with  much  greater  simplicity; 
for  then  the  corpse  is  only  sprinkled  and  incensed  by  a priest  clothed  in 
his  black  chasuble,  and  accompanied  with  two  clerks,  the  one  carrying  the 
cross,  and  the  other  the  sprinkler  and  the  thurible. 


r 


330  ROMAN  CATHOLIC  CHURCH. 

Independently  of  the  age  requisite  for  marriage,  the  liberty  of  contract- 
ing so  solemn  an  engagement,  and  the  publication  of  the  bans,  the  rituals 

Ceremonies  of  re(lu*re  further,  “ That  the  persons  to  be  joined  together  in 
Marriage.  matrimony  shall  be  sufficiently  instructed  in  the  Christian 

doctrine  ; that  they  should  know  the  nature  of  the  sacrament  of  marriage, 
its  ends  and  obligations ; and  that  they  should  first  confess  themselves,  and 
receive  the  sacrament,  before  they  join  themselves  together  for  ever. 

When  the  priest  in  his  proper  vestments  goes  to  the  altar,  he  is  preceded 
by  one  or  two  clerks  in  their  surplices,  carrying  the  holy-water  pot,  the 
sprinkler,  the  ritual,  and  a little  basin,  in  which  to  put  the  ring  when  it  is 
to  be  blessed.  After  he  has  said  the  usual  prayer  for  the  couple,  he  ad- 
vances towards  them  on  the  last  step  of  the  altar  ; the  man  standing  on  the 
epistle  and  the  woman  on  the  gospel  side,  .so  that  the  man  stands  at  the 
woman’s  right  hand.  The  relations  and  witnesses  stand  behind  them. 
Then  the  priest  asks  the  couple  their  names  and  surnames  ; which  is  only 
a formality,  their  names  being  already  known  to  him,  by  the  publication 
of  the  bans,  and  by  a certificate  confirming  the  same,  which  the  couple  are 
obliged  to  produce  at  the  time.  He  afterwards  addresses  himself  to  the 
man  and  woman  separately,  in  their  mother-tongue,  calling  them  both  by 
their  proper  names,  and  asks  the  man  whether  he  will  have  such  a one  foi 
his  wife?  and  the  woman  whether  she  will  have  such  a one  for  her  hus- 
band ? Reciprocal  consent  is  absolutely  requisite  in  this  case,  and  without 
it  the  marriage  would  be  null.  After  mutual  consent  has  been  given,  by 
expressly  answering  “Yes,”  the  priest,  who  before  was  covered,  uncovers 
himself,  takes  the  couple  by  the  hand,  and  making  them  join  hands,  says, 
Ego  jungo  vos  in  matrimonium , &c. ; that  is,  I join  you  together  in  mar- 
riage, in  the  name  of  the  Father , &c.  At  the  same  time  he  makes  the 
sign  of  the  cross  upon  them,  and  then  sprinkles  them  with  holy  water. 
This  being  done,  he  blesses  the  wedding-ring,  and  sprinkles  it  also  with 
holy  water,  in  the  form  of  a cross ; after  which  he  gives  it  to  the  man, 
who  puts  it  on  the  wedding-finger  of  the  woman’s  left  hand.  This  ring 
is  the  pledge  of  the  conjugal  chastity  and  fidelity  which  the  wife  owes 
the  husband.  To  all  this  the  priest  adds  some  prayers  ; after  which  fol- 
lows an  exhortation  to  the  married  couple  and  to  the  assembly,  and  after- 
wards mass. 

The  married  couple  are  blessed  in  the  following  manner,  when  the 
woman  is  a virgin,  and  has  always  had  the  reputation  of  chastity: — The 
priest,  after  the  offertory,  goes  to  the  foot  of  the  altar,  and  the  married 
couple  make  what  oblation  they  think  proper;  the  husband  first,  and  the 
wife  afterwards.  The  priest  likewise  repeats  some  prayers  ; and  the  cere- 
mony ends  with  an  exhortation  to  the  married  couple.  The  subject  of  this 
exhortation  is  on  the  duties  of  the  conjugal  life,  the  end  and  design  of 
marriage,  reciprocal  love,  &c. ; after  which  he  sprinkles  them  with  holy 


ROMAN  CATHOLIC  CHURCH. 


331 


water.  Young  people  are  not  to  inhabit  under  the  same  roof,  or  be  in 
company  together,  except  in  the  presence  of  their  parents  or  relations,  till 
such  time  as  they  have  received  the  blessing  of  the  Church ; but  when 
this  is  over,  they  are  at  liberty  to  consummate  the  marriage,  which  would 
be  criminal  if  done  without  the  formalities  established  by  the  Church. 

The  married  couple  must  now  desire  the  priest  to  bless  the  marriage-bed; 
and  among  other  blessings  which  are  asked  by  the  mediation  of  the  priest 
when  he  blesses  the  marriage-bed,  one  is,  that  those  who  are  to  lie  in  it 
may  increase  and  multiply.  The  holy  water  completes  the  sanctification 
of  the  nuptial  bed. 

SEC.  III. HOLY  ORDERS  OF  THE  ROMAN  CATHOLIC  CHURCH. 

The  Seven  Or-  There  are  seven  orders  in  the  Catholic  Church,  viz.  the 
unchurch.  & ° sacristan  or  door-keeper,  the  reader,  the  exorcist,  the  acolyte , 
the  sub-deacon , the  deacon,  and  the  priest. 

The  employment  of  the  door-keeper,  called  sacristan,  is  to  open  and  shut 
the  church-doors,  and  also  to  take  care  that  the  bells  be  rung  in  due  time  ; 
that  of  the  reader , to  read  aloud  the  lessons  and  prophecies  which  are  sung 
at  matins  and  mass  ; that  of  the  exorcist,  to  cast  out  devils  from  the  bodies 
of  persons  possessed  ; that  of  the  acolyte , to  bring  in  the  tapers  to  light 
them,  to  take  care  to  put  fire  into  the  thurible  and  frankincense  into  the 
navicula,  to  prepare  the  wine  and  water  for  the  sacrifice,  and  to  attend  upon 
the  sub-deacon,  the  deacon,  and  the  priest. 

The  duty  of  the  priest  is  to  offer  up  the  sacrifice  of  the  mass,  to  admi- 
nister the  sacraments,  (those  of  confirmation  and  orders  excepted,)  to  preacl 
the  word  of  God,  to  bless  the  people,  and  to  watch'  over  the  souls  commit 
wed  to  his  charge. 

Church-benefices  or  livings,  being  the  appurtenances  of  holy  orders  and 
the  ecclesiastical  state,  can  belong  to  those  only  who  have  been  ordained, 

Benefices  and  or  who  have  received  the  tonsure.  Ecclesiastical  dignities 
Church.3  °‘  the  are  of  much  more  ancient  date  than  benefices,  the  latter 
taking  their  rise  from  the  latter  ages  of  the  Church. 

A person  must  be  full  fourteen  years  of  age  before  he  can  be  entitled  to 
possess  a benefice,  and  must  have  received  the  tonsure  beforehand.  On 
all  incumbents,  especially  those  who  have  a cure  of  souls,  residence  is 
compulsory ; but  they  frequently  leave  that  duty  to  their  curates.  How- 
ever, by  the  laws  of  the  Church  they  are  forbidden  to  receive  any  of  the 
fruits  of  their  benefices  during  the  time  they  may  have  been  absent  from 
them. 

Bishops  are  considered  as  the  fathers  and  pastors  of  the  faithful,  and  the 
successors  of  the  Apostles  ; by  virtue  of  which  superiority  they  are  allowed 
the  chief  places  in  the  choir,  in  chapters,  and  processions.  As  succes- 


1 


332  ROMAN  CATHOLIC  CHURCH. 

. . sors  to  the  Apostles,  they  claim  respect  and  homage  from 

Appointment  and  . ° 

eieciion  of  Bishops,  the  laity;  and  as  fathers  and  pastors,  they  are  obliged  to 
preach  God’s  holy  word  to  the  faithful.  This  was  the  custom  in  the  pri- 
mitive Church ; and  there  can  be  no  prescription  on  this  head,  since,  in 
the  consecration  of  bishops,  they  are  commanded  to  preach  the  Gospel  to 
those  over  whom  they  are  appointed  pastors. 

The  ceremonial  enjoins  that  bishops  shall  be  clothed  in  purple,  though 
the  regular  bishops  may  continue  to  wear  the  habit  of  their  order.  During 
Lent  and  Advent  they  must  be  in  black,  and  always  clothed  in  their  sutane  ; 
but  they  are  allowed  to  wear  short  clothes  when  on  a journey. 

The  pope  only  has  the  right  of  electing  bishops.  This  is  a prerogative 
which  the  partisans  of  the  Court  of  Rome  carry  to  a very  great  height,  and 
to  the  prejudice  of  kings  and  other  sovereign  princes.  Nevertheless,  some 
of  these  have  reserved  to  themselves  the  right  of  nominating  to  bishoprics  ; 
after  which,  the  pope  sends  his  approbation  and  the  bulls  to  the  new 
bishop. 

When  a person  hears  that  the  pope  has  raised  him  to  the  episcopal 
dignity,  he  must  enlarge  his  shaven  crown,  and  dress  himself  in  purple. 

If  he  be  in  Rome,  he  must  go  and  salute  his  holiness,  and  receive  the 
rochet  from  him.  Three  months  after  being  confirmed  in  his  election,  he 
is  consecrated  in  a solemn  manner 

The  archbishops  are  superior  to  bishops,  and  are  distinguished  by  the 
• 'pallium,  or  pall,  which  the  pope  sends  them.  Anciently  some  bishops 
were  honoured  with  the  pallium,  probably  because  of  their 

Archbishops,  qua}ity.  The  bishop  of  Bamberg  in  Germany,  and 

those  of  Lucca  and  Pavia  in  Italy,  enjoy  the  same  privilege  at  this  time. 

If  the  person  nominated  to  an  archbishop’s  see  be  at  Rome,  the  chief 
cardinal-deacon  performs  the  ceremony  of  putting  the  pall  on  his  shoulders, 
although  it  was  formerly  done  by  the  pope.  After  mass,  the  officiating 
prelate,  clothed  in  his  pontifical  vestments,  receives  the  oath  of  the  arch- 
bishop elect ; who  is  clothed  in  similar  pomp,  the  gloves  and  mitre  ex- 
cepted. The  officiating  prelate  then  rises  up,  and  putting  the  pall  upon 
the  shoulders  of  the  archbishop  elect,  says  these  words  to  him  : “ To  the 
glory  of  God,  of  the  blessed  Virgin,  of  the  Apostles  St.  Peter  and  St.  Paul, 
of  our  Lord  the  Pope,  and  of  the  holy  Church  of  Rome,  &c.,  receive  this 
pall,  which  is  taken  from  the  body  of  St;  Peter,  and  in  which  the  plenitude  • 

or  perfection  of  the  function  of  pontiff,  or  patriarch,  or  archbishop,  is  found  ; 
make  use  of  it  on  certain  days,  noted  in  the  privileges  which  are  granted 
to  you  by  the  holy  Apostolic  See,  in  the  name  of  the  Father,”  &c.  The 
archbishop  is  to  wear  the  pall  in  the  solemnities  of  the  mass,  and  on  high 
festivals,  at  the  consecration  of  a church,  at  ordinations,  at  the  consecration 
of  a bishop,  and  at  giving  the  veil  to  nuns.  The  pope  alone  has  the  privi- 
lege of  always  wearing  the  pall. 


ROMAN  CATHOLIC  CHURCH. 


333 


After  the  archbishop  has  received  the  pall,  he  goes  up  tc  the  altar  and 
blesses  the  people.  The  pall  consists  of  certain  pieces  of  white  woollen 
stuff,  three  fingers  in  breadth,  and  is  embroidered  with  red  crosses.  Be- 
fore it  be  given  to  the  archbishop,  either  at  Rome  or  elsewhere,  by  proxy, 
it  must  be  left  for  one  whole  night  on  the  altar  of  St.  Peter  and  St.  Paul. 
The  use  of  the  pall  is  rather  ancient  in  the  church,  and  some  footsteps  of 
that  ornament  are  to  be  found  among  the  Romans.  The  officers  who  served 
at  feasts  and  sacrifices  used  to  wear  on  the  left  shoulder  a pretty  broad 
piece  of  woollen  stuff,  with  plaits  or  folds  hanging  down  from  it.  This 
was  the  badge  of  their  ministerial  function  ; and  after  it  had  been  conse- 
crated to  the  use  of  the  Christian  Church,  it  received  an  additional  sacred 
character  by  being  anointed.  The  pall  being  made  of  wool,  and  worn  on 
the  bishop’s  shoulders,  is  said  to  be  the  emblem  of  the  lost  sheep , which 
the  shepherd  lays  on  his  shoulders,  and  brings  back  into  the  sheepfold. 

Every  particular  pall  serves  for  the  use  of  that  archbishop  only  to  whom 
it  was  first  given ; neither  can  he  make  any  use  of  it  in  case  he  be  trans- 
lated from  one  archbishopric  to  another,  nor  leave  it  to  his  successors. 
When  an  archbishop  dies,  his  pall  is  buried  with  him  ; and  if  he  be  buried 
in  his  own  diocese,  it  is  laid  upon  his  shoulders  ; but  if  out  of  it,  under  his 
head.  An  archbishop  who  has  been  translated  to  several  sees  has  all  his 
palls  buried  with  him ; that  of  his  last  archiepiscopal  see  being  laid  upon 
his  shoulders,  and  the  rest  under  his  head. 

The  principal  functions  of  the  master  of  the  ceremonies  are  to  take  care 
that  all  those  who  have  lately  taken  orders  observe  the  ceremonies  and 
Masters  of  the  Practices  °f  the  church,  and  that  every  thing  be  done  in  the 
Ceremonies.  choir  conformably  to  discipline.  He  must  likewise  regulate 
the  order  and  march  in  all  precessions,  assist  at  all  pontifical  ceremonies, 
such  as  solemn  masses,  the  entry  and  consecration  of  bishops,  synods,  the 
visitation  of  a diocese,  &c. 

The  master  of  the  ceremonies  must  be  in  holy  orders,  and  his  vestments 
are  of  a purple  colour;  but  he  must  be  clothed  in  a surplice  when  in  the 
choir,  and  at  the  divine  offices  of  the  church.  On  high  festivals  he  carries 
a wand,  which  is  generally  of  a purple  colour. 

The  prebends,  or  canons,  are  considered  the  senators  of  the  church. 
When  a person  is  promoted  to  a prebend,  he  must  be  presented  in  a very 
Prebends  and  ceremonious  manner  to  the  chapter,  who  assemble  in  the 
Canons.  cathedral  to  receive  him.  He  is  presented  by  a deputy  of 

the  chapter,  accompanied  by  the  bishop’s  notary  and  some  witnesses.  This 
deputy  conducts  the  person  elected  to  the  altar,  which  the  latter  kisses 
thrice  ; after  which,  he  goes  and  takes  his  seat  in  the  choir,  and  stays 
there  some  time,  during  which  the  deputy  gives  the  chapter  an  account  of 
his  promotion  ; and  afterwards  he  goes  and  takes  hiir.  into  the  choir,  and 

presenting  him  to  the  chapter,  desires  them  to  receive  him  as  one  of  their 
22 


334 


ROMAN  CATHOLIC  CHURCH. 


Arch-deacon. 


Arch-priest. 


Prothonotaries. 


brethren.  The  prebend  elect  then  makes  his  confession  of  faith  aloud,  and 
swears  to  observe  the  ordinances  of  the  church,  and  of  our  Holy  Father  the 
Pope.  Being  thus  solemnly  installed,  he  is  empowered  to  assist  at  the 
chapter,  and  to  chant  the  office  in  the  choir,  &c. 

The  arch-deacon  is  superior  to  deacons  and  sub-deacons ; his  office  is  to 
examine  the  candidates  for  holy  orders,  and  to  present  them  to  the  bishop  •, 
and  by  virtue  of  this  office,  the  arch-deacon  is  superior  to  a 
priest,  notwithstanding  that  the  order  itself  is  inferior  to  that 
of  the  priesthood. 

The  arch-priest  is  superior  to  other  priests.  In  the  absence  of  his 
bishop,  he  celebrates  the  solemn  masses.  It  is  he  who,  on  Ash-Wednesday, 
leads  the  penitents  out  of  the  church,  puts  ashes  on  their 
heads,  and  presents  them  to  the  bishop  on  Holy  Thursday. 

Pescara  assures  us,  that  the  office  of  Prothonotary  was  instituted  by 
St.  Clement,  and  that  at  that  time,  and  under  the  popes,  St.  Antherus  and 
St.  Julius  I.,  their  office  was  to  write  the  acts  of  the  mar- 
tyrs, and  to  look  after  the  church-registers,  &c.  This 
office  being  of  so  great  antiquity,  greatly  heightens  the  prerogatives 
of  the  pope.  Prothonotaries  are  dignified  with  the  title  of  prelates  at 
Rome,  and  are  empowered  to  create  doctors,  and  to  make  bastards  legiti- 
mate. 

The  -word  Abbot , which  is  originally  Hebrew,  or  Syriac,  signifies 
father.  An  abbot  is  a prelate  inferior  to  a bishop  : he  is  the  Lord’s  vicar 
over  his  monks,  their  father,  and  the  mystical  spouse  of 
his  convent;  which  is  said  to  be  an  epitome  of  the  church 
of  God.  But  it  must  be  observed  that  we  are  here  speaking  of  regular 
abbots. 

When  an  abbess-elect  is  to  be  blessed,  she  first  takes  the  oath  of  fidelity 
to  her  ordinary,  and  to  the  church  over  which  she  presides ; then  the 
prelate  who  receives  her  gives  her  his  blessing.  After 
having  laid  both  his  hands  on  her  head,  he  gives  her  the 
rule  ; and  if  she  be  not  already  a nun,  blesses  the  white  veil,  and  puts  it 
on  her  head,  in  such  a manner  as  to  let  it  hang  down  over  her  breast  and 
shoulders.  The  rest  of  the  ceremony  has  nothing  particular  in  it;  it  con- 
nists  only  of  kissing  the  pix,  and  introducing  the  newly-eiected  abbess 
among  the  nuns. 

Nuns  or  abbesses  never  receive  the  veil  but  on  solemn  days,  such  as 
Sundays  or  high  festivals.  In  general,  young  women  ought  not  to  be 
allowed  to  take  the  veil  till  five  and  twenty,  nor  till  after  they  have  passed 
the  strictest  examination,  and  particularly  till  it  has  been  strongly  inculcated 
to  them  that  they  must  live  in  a state  of  virginity  during  the  remainder  of 
their  days ; a vow  that  may  indeed  be  sincere  in  the  warmth  of  devotion, 
or  from  the  effect  of  pique;  but  the  execution  thereof  depending  upon 


Abbots. 


Nuns. 


I 


ROMAN  CATHOLIC  CHURCH.  335 

innumerable  circumstances,  it  is  exposed  to  many  dreadful  temptations- 
even  in  the  most  strict  retirement. 

At  the  profession  of  a nun,  the  habit,  the  veil,  and  the  ring  of  the  can- 
didate are  all  carried  to  the  altar,  and  she  herself,  dressed  in  magnificent 
apparel,  and  accompanied  by  her  nearest  relations,  is  conducted  to  the 
bishop.  Two  venerable  matrons  are  her  bride-women,  when  the  bishop 
says  mass.  After  the  gradual  is  over,  the  candidate  or  candidates  for  the 
veil,  attended  by  the  same  persons  as  before,  and  with  their  faces  covered, 
enter  the  church,  and  present  themselves  before  the  bishop  ; but  before  this 
be  done,  the  arch-priest  chants  an  anthem,  the  subject  of  which  is,  That 
they  ought  to  have  their  lamps  lighted , because  the  bridegroom  is  coming 
to  meet  them;  and  while  he  is  singing,  they  light  their  lamps.  The  arch- 
priest now  presents  them  to  the  bishop,  who  calls  them  thrice  in  a kind 
of  chanting  tone  ; and  they  answer  him  in  the  same  manner.  The  first 
time  they  advance  to  the  entrance  of  the  choir,  the  second  to  the  middle, 
and  the  third  to  the  chancel  of  the  altar;  they  kneel  down  before  the 
bishop,  with  their  faces  to  the  ground,  and  afterwards  rise  up,  singing  this 
verse,  Receive  me , O Lord ! according  to  thy  holy  word.  Being  come 
before  the  prelate,  and  on  their  knees,  they  attend  to  the  exhortation  he 
makes  them  concerning  the  duties  of  a religious  life.  After  this,  they  kiss 
his  hand,  and  then  lie  prostrate  before  him  while  the  choir  chants  the  lita- 
nies. Then  the  bishop,  having  the  crosier  in  his  left  hand,  completes  the 
benediction.  After  they  have  risen,  he  blesses  the  new  habits , which 
denote  the  contempt  of  the  world , and  the  humility  of  their  hearts.  A 
sprinkle  of  holy  water  concludes  the  consecration,  and  then  the  candidates 
go  and  put  on  their  religious  habits. 

The  veil,  the  ring,  and  the  crowns,  are  blessed  after  the  same  manner. 
All  these  benedictions  being  ended,  they  present  themselves  in  the  habit 
of  nuns  before  the  bishop,  and  sing  the  following  words  on  their  knees, 
Ancilla  Christi  sum , §c. ; i.  e.  I am  the  handmaid  or  servant  of  Christ , #c. 
“In  this  posture  they  receive  the  veil,  and  afterwards  the  ring;  on  deliver- 
ing which  the  bishop  declares  he  marries  them  to  Jesus  Christ.  And 
lastly,  the  crown  of  virginity  is  given,  to  which  they  are  called  by  the 
chanting  of  the  anthem,  Veni  sponsa  Christi , fyc.;  “Come,  O spouse  of 
Christ,  and  receive  the  crown.”  In  the  first  ages  of  the  church,  it  was 
usual  to  set  a crown  on  the  heads  of  those  who  died  virgins,  which  custom 
is  still  observed  in  several  parts  of  Christendom.  Being  thus  crowned,  an 
anathema  is  denounced  against  all  who  shall  attempt  to  turn  them  from 
God,  by  endeavouring  to  make  them  break  their  vow  in  what  manner 
soever,  or  on  those  who  shall  sieze  upon  any  part  of  their  wealth.  After 
the  offertory,  they  present  lighted  tapers  to  the  bishop,  who  afterwards 
gives  them  the  communion  ; and  as  it  is  the  custom  in  several  convents 
for  the  nuns  to  read  the  office  and  canonical  hours,  the  bishop  gives  the 


338 


ROMAN  CATHOLIC  CHURCH. 


breviary  to  those  who  are  taken  into  such  convents.  These  ceremonies 
being  ended,  the  prelate  gives  them  up  to  the  conduct  of  the  abbess,  saying 
to  her,  Take  care  to  preserve , pure  and  spotless , these  young  women , whom 
God  has  consecrated  to  himself,  &c. 

The  custom  of  giving  the  veil  to  nuns  is  of  great  antiquity,  and  was 
practised  before  the  age  of  St.  Ambrose  and  Pope  Liberius,  as  is  manifest 
from  the  writers  of  the  second  and  third  centuries. 

The  cardinals  are  senators  of  the  church,  and  counsellors  of  the  suc- 
cessors of  St.  Peter.  There  are  now  three  orders  of  cardinals,  viz.,  bishops, 
priests,  and  deacons  ; six  of  these  are  bishops,  fifty  are  priests, 
Cardinals.  an(j  fourteen  deacons.  Sixtus  V.  fixed  the  number  of  car- 
dinals to  seventy,  in  order  to  imitate  the  ancient  Sanhedrim  of  the  Jews, 
which  was  composed  of  seventy  elders,  and  it  is  this  assembly  which  is 
now  called  the  Sacred  College. 

When  his  holiness  makes  a promotion  of  cardinals,  he  gives  them  the 
title  of  priest,  or  deacon,  as  he  thinks  proper  ; they  afterwards  arrive  at 
episcopacy  by  right  of  superiority,  or  by  assuming  the  title  of  those  who 
die ; and  because  all  cardinals  are  equal  by  their  dignity,  they  take  place 
according  to  the  date  of  their  promotion  and  the  quality  of  their  title. 

As  cardinals,  with  regard  to  spirituals,  govern  the  Church  of  Rome  in 
all  parts  of  the- Christian  world,  subjects  of  the  different  nations  of  it  are 
allowed  to  aspire  to  this  dignity,  according  to  the  decisions  of  the  Council 
of  Trent.  For  this  reason  the  popes  often  create  those  persons  cardinals 
who  are  nominated  by  crowned  heads  ; who,  it  is  presumed,  propose  the 
most  eminent  among  their  subjects  for  that  purpose.  Formerly  the  pope, 
in  promoting  cardinals,  used  to  advise  with  the  ancient  ones  ; but  now  he 
creates  them  without  consulting  any  person. 

Those  cardinals  who  are  in  greatest  credit  with  the  reigning  pope  have 
Prerogatives  of  certain  kingdoms,  states,  republics,  and  religious  orders 
Cardinals.  under  their  protection.  They  have  the  privilege  of  confer- 

ring the  four  orders  called  minor,  viz.  that  of  door-keeper , reader,  exorcist, 
and  acolyte,  on  their  domestics,  and  on  other  persons.  They  are  exempt  from 
the  reversion  of  their  church-lands  and  effects  to  the  Apostolical  Chamber, 
as  is  customary  in  Italy,  and  may  bequeath  ecclesiastical  wealth  in  the  same 
manner  as  patrimonial.  They  have  likewise  some  other  very  considerable 
privileges  ; such  as  a jpower  of  resigning  their  pensions,  by  particular 
grants  from  popes ; to  be  exempt  from  the  examination  of  bishops,  when 
they  are  put  into  Sees;  to  be  believed  in  a court  of  justice  upon  their 
bare  words,  without  being  obliged  to  take  an  oath  ; and  their  single  testi- 
mony is  equal  to  that  of  two  witnesses.  They  are  considered  as  citizens 
of  whatever  city  the  pope  resides  in,  and  do  not  pay  any  taxes.  They 
grant  a hundred  days’  indulgence  to  whomsoever  they  please,  and  acknow- 
ledge no  one  but  the  pope  for  their  iudge  or  superior,  particularly  in  criminal 


ROMAN  CATHOLIC  CHURCH. 


337 


matters ; for  as  to  civil  causes,  they  are  always  heard  before  the  auditors 
of  the  Apostolic  Chamber. 

They  have  several  other  prerogatives  ; such  as  that  of  wearing  purple 
habits,  a mantle  royal  with  a train  of  six  ells  long,  a red  hat,  and  an  epis- 
copal mitre,  though  they  be  no  more  than  priests,  deacons,  or  clerks.  Car- 
dinals wore  only  the  common  vestment  of  priests,  which  was  like  a mo- 
nastic habit,  till  the  time  of  Innocent  IY.  The  red  hat  was  given  them  in 
1243,  in  the  Council  of  Lyons.  Innocent  IV.  was  desirous  of  gaining 
their  friendship  by  this  honourable  badge,  and  to  win  them  over  to  his  in- 
terest, on  account  of  the  difference  he  ha^d  with  the  emperor.  Under 
Boniface  IX.  they  were  cfothed  in  scarlet,  and  even  in  purple,  and  their 
robes  were  the  same  then  as  at  present.  According  to  other  writers,  they 
were  not  clothed  in  scarlet  till  the  pontificate  of  Paul  II.  ; others  pretend 
that  their  robes  were  of  that  colour  as  early  as  Innocent  III. ; and  others 
again,  that  they  wore  the  purple  under  Stephen  IV.  Paul  II.  distin- 
guished them  by  the  embroidered  silk  mitre,  and  the  red  cope  and  cap, 
red  housings  for  their  mules,  and  gilt  stirrups.  Gregory  XIY.  granted 
the  red  cap  to  the  regulars,  but  ordered  that  their  vestments  should  be  of 
the  colour  of  their  order,  and  that  they  should  have  no  rochet,  nor  wear  a 
doth  cassock.  Urban  VIII.,  in  order  to  add  fresh  splendour  to  the  cardi- 
nalate,  ordered  that  the  title  of  Eminence  should  be  given  to  them. 

When  a cardinal  goes  to  Rome  to  receive  his  hat  from  the  pope,  a 
variety  of  ceremonies  are  performed,  which  our  limits  will  not  allow  us  to 
notice. 

When  the  pope,  by  special  favour,  is  pleased  to  send  the  hat  to  an 
absent  cardinal,  the  following  ceremonies  are  observed: — In  the  first  place, 

Ceremonies  ob-  it  is  to  be  observed,  that  whenever  any  person  out  of  Italy 
served  at  the  crea-  . ......  . , . 

tion  of  a Cardinal,  is  created  cardinal,  he  is  not  permitted  to  put  on  the  scarlet 
vestments  until  his  holiness  has  sent  him  his  hat;  but  he  is  nevertheless 
allowed  to  assume  the  title  of  cardinal.  The  hat  is  carried  by  an  hono- 
rary chamberlain,  together  with  a brief  directed  to  the  nuncio,  or  to  the 
sovereign,  or  bishop  of  the  place  where  the  cardinal  elect  resides.  As 
soon  as  the  latter  hears  of  the  approach  of  the  chamberlain  who  brings  the 
hat,  he  sends  his  household  to  meet  him,  with  as  many  of  his  friends  as 
he  can  collect  together  for  that  purpose, to  do  him  the  greater  honour;  and 
they  all  make  their  entry  together  in  cavalcade,  if  allowed  by  the  custom 
of  the  place.  In  this  procession,  the  pope’s  chamberlain  holds  the  red 
hat  aloft  on  the  mace,  in  order  that  it  may  be  seen  by  all  the  spectators.  • 

The  pope’s  envoy,  and  the  prelate  who  is  to  perform  the  ceremony, 
afterwards  meet  on  a Sunday,  or  on  some  high  festival,  at  the  newly- 
elected  cardinal’s  house,  with  their  domestics,  and  as  many  friends  as  they 
can  collect,  and  go  in  cavalcade  to  the  principal  church  of  the  place,  in  the 
following  order : — 


338 


ROMAN  CATHOLIC  CHURCH. 


The  march  is  opened  by  drums  and  trumpets  ; then  come  the  livery- 
servants.  The  soldiers  upon  guard,  in  case  there  be  any,  or  the  inhabit- 
ants of  the  town  under  arms,  march  before  the  gentlemen ; and  afterwards 
the  pope’s  chamberlain  appears  in  a purple  habit,  holding  the  red  hat 
aloft,  and  uncovered.  Immediately  after  follows  the  newly-elected  cardi- 
nal, with  his  cope  on,  his  capuche  on  his  head,  and  over  all  a black  hat. 
On  the  right  hand  the  prelate  marches  who  is  to  perform  the  ceremony, 
and  on  his  left  some  other  person  of  quality,  such  as  the  king,  prince,  or 
chief  nobleman  of  the  place ; and  behind  him  the  coaches  of  the  cardinal, 
and  of  all  such  persons  as  are  proud  of  doing  Jiim  honour,  with  a great 
train.  When  this  ceremony  is  performed  in  any  place  where  a king  or 
prince  resides,  their  guards  always  attend  on  the  newly-elected  cardinal. 

When  the  cavalcade  is  come  to  the  church,  mass  is  sung  in  it,  and  it  is 
usual  for  the  king  or  prince  of  the  place,  and  likewise  the  chief  lords  and 
ladies  of  the  court,  to  be  present  at  it.  Mass  being  ended,  the  prelate 
who  is  to  perform  the  ceremony  puts  on  his  cope  and  mitre  ; then,  being 
seated  on  a sort  of  throne,  which  stands  on  the  steps  of  the  altar,  with  his 
back  turned  to  it,  the  person  who  brought  the  hat  lays  it  on  the  altar, 
and  presents  the  pope’s  brief  to  the  prelate,  who  gives  it  to  his  secretary, 
and  the  latter  reads  it  with  an  audible  voice,  so  as  to  be  heard  by  the 
whole  congregation.  Immediately  after,  the  prelate  makes  an  oration 
in  praise  of  the  newly-elected  cardinal,  and  at  the  conclusion  declares 
that  he  is  ready  to  deliver  the  hat  to  him,  according  to  the  order  of  his 
holiness. 

Then  the  cardinal-elect  advances  towards  the  altar,  and,  kneeling  down, 
takes  the  same  oath  before  the  prelate  which  the  newly-created  cardinals 
take  at  Rome  before  the  pope.  Then  the  prelate  arises  from  his  seat,  and, 
taking  off  his  mitre,  says  some  prayers  over  the  new  cardinal,  whose  head 
is  covered  with  the  capuche ; after  which,  the  prelate  puts  his  hat  on,  and 
at  the  same  time  repeats  a prayer  out  of  the  Roman  Pontifical.  He  after- 
wards gives  him  the  kiss  of  peace,  upon  which  the  Te  Dernn  and  some 
prayers  are  sung,  which  conclude  the  ceremony.  The  newly-created  car- 
dinal returns  in  cavalcade,  with  the  red  hat  on  his  head. 

The  newly-elected  cardinal  is  obliged  to  make  the  legate,  or  messenger, 
a present  of  one  hundred  ducats  at  least,  this  being  the  fixed  sum  ; but  it 
amounts  frequently  to  one,  three,  five  thousand,  and  sometimes  more 
ducats.  The  hat  is  usually  handed  to  the  officiating  prelate  by  the  pope’s 
nuncio  ; but  m case  there  be  no  such  personage  present,  this  office  is  per- 
formed by  the  emperor,  king,  archbishop,  duke,  or  other  highest  person  in 
authority. 

When  a cardinal  dies,  he  is  immediately  embalmed,  and  the  following 
night  is  carried  into  the  church  where  his  obsequies  are  to  be  solemnized. 
One  of  the  largest  churches  is  generally  made  use  of  for  this  purpose, 


ROMAN  CATHOLIC  CHURCH. 


S3  3 


r , in  order  that  the  greater  concourse  of  people  may  assem- 

Interments  of  ...  r . J 

Cardinals.  ble  jn  it.  The  inside  is  hung,  throughout,  with  black  velvet, 

and  adorned  with  escutcheons,  on  which  the  arms  of  the  deceased  are  re- 
presented ; and  a great  number  of  white  tapers  are  lighted  up  on  both 
sides  of  the  nave. 

In  the  middle  of  the  church  a very  high  and  large  bed  of  state  is 
set,  covered  with  black  brocade,  with  two  pillows  of  the  same  colour, 
which,  being  put  one  above  another,  are  laid  under  the  head  of  the  de- 
ceased cardinal,  whose  corpse  lies  in  the  middle  of  the  bed  in  such  a 

manner  that  his  feet  point  towards  the  great  gate,  and  his  head  towards  the 
high  altar. 

The  corpse  of  the  deceased  cardinal  is  clothed  in  pontifical  vestments, 
viz.  the  mitre ; the  cope,  if  he  were  a bishop  ; the  chasuble,  if  a priest ; 
and  the  tunic,  if  a deacon.  The  six  masters  of  the  ceremonies  assist 
in  this  church,  clothed  in  cassocks  of  purple  serge,  and  all  the  pope’s 
couriers,  in  long  robes  of  the  same  colour,  with  silver  maces  in  their  hands. 
There  are,  likewise,  two  of  the  deceased’s  tall  lackeys,  each  holding  a 
wand,  on  which  are  fixed  purple  taffety  streamers,  with  the  arms  of  the 
deceased  cardinal ; with  these  they  continually  fan  his  face,  in  order  to 
keep  off  the  flies. 

On  the  morrow,  after  vespers,  the  religious  mendicants  meet  together  in 
a chapel  of  the  same  church,  where  they  sing  the  matins  of  the  dead,  each 
order  repeating  alternately  a Nocturnum , and  the  pope’s  music  the  Lauds. 
In  the  mean  time  the  cardinals  arrive,  clothed  in  purple,  and  at  their 
coming  into  the  church  they  put  on  a cope  of  the  same  colour.  They 
then  advance  towards  the  high  altar,  where  the  host  is  kept,  and  there 
offer  up  their  prayers,  and  adore  it  upon  their  knees.  They  afterwards  go, 
one  after  another,  to  the  feet  of  the  deceased,  and  repeat  the  Pater  Noster , 
fyc. ; to  which  they  add  certain  verses  out  of  the  scripture,  and  the  prayer, 
Absolve , $-c.,  from  the  office  of  the  dead. 

They  then  make  the  usual  sprinkling  with  holy  water,  and  go  and  seat 
themselves  in  the  choir,  where  they  hear  the  office  of  the  dead  sung  by 
several  monks  and  priests  with  great  solemnity.  Others  repeat  it  to  them- 
selves, not  stirring  out  of  their  places  till  it  be  ended  ; the  cardinals,  priests 
and  bishops  being  on  the  epistle  side,  and  the  rest  of  the  clergy  in  the 
lowest,  seats,  which  stand  round  the  choir.  The  cardinals  are  always  seated 
on  the  highest  chairs  or  benches. 

This  being  done,  the  congregation  return  to  their  respective  homes,  with- 
out any  farther  ceremony.  At  night,  the  corpse  is  stripped,  and  laid  in  a 
leaden  coffin,  which  is  put  in  another  of  cypress-wood  covered  with  black 
cloth.  The  corpse  is  then  carried  in  a coach,  accompanied  by  the  rector 
ol  the  parish  and  the  chaplains  of  the  deceased,  who  go  by  torch-light  to 
the  church  where  he  is  to  be  interred. 


340 


ROMAN  CATHOLIC  CHURCH. 


The  majority  of  the  cardinals  who  die  in  Rome  are  buried  in  the  church 
of  their  title,  unless  they  were  Romans  of  exalted  condition,  and  had  desired 
to  be  interred  in  the  vaults  of  their  ancestors  ; or  in  the  case  of  some  foreign 
cardinal,  who  chooses  to  be  buried  in  the  church  in  Rome  belonging  to  the 
clergy  of  his  nation. 

Four  of  the  cardinals  are  buried  with  greater  pomp  and  magnificence 
than  the  rest,  viz.  the  dean  of  the  Apostolic  College,  the  grand  penitentiary 
the  vice-chancellor,  and  the  camerlingo. 

The  Romish  rituals  enjoin  that  his  holiness,  finding  himself  on  his  death- 
bed, must  recollect  himself,  examine  his  conscience,  make  his  confession, 
interment  of  a desire  confessor  to  give  him  a plenary  indulgence,  make 
PoPe-  some  reparation  to  those  whom  he  has  offended  in  his  life- 

time ; afterwards  receive  the  viaticum,  assemble  the  sacred  college,  make 
a profession  of  faith  before  them,  and  beseech  his  eminences  to  forgive  him 
for  all  those  things  in  which  he  may  have  offended  any  of  them  during  his 
pontificate.  The  Roman  ceremonial,  among  other  particulars,  enjoins  his 
holiness,  when  he  finds  his  last  hour  approaching,  to  recommend  to  the 
cardinals  the  choice  of  a pastor  worthy  to  be  his  successor. 

When  the  pope  is  at  the  last  gasp,  his  nephews  and  domestics  strip  the 
palace  of  all  its  furniture  ; for  immediately  after  his  holiness  has  expired, 
the  officers  of  the  Apostolic  Chamber  come  to  seize  the  goods;  but  the 
pope’s  relations  usually  take  care  that  they  find  nothing  but  bare  walls, 
and  the  corpse  lying  on  a straw  bed  with  an  old  wooden  candlestick , in 
which  there  is  only  the  snuff  of  a taper  burning. 

At  the  same  time,  the  cardinal  camerlingo  comes,  in  purple  vestments, 
accompanied  by  the  clerks  of  the  chamber  in  mourning,  to  inspect  the 
pope’s  corpse.  He  calls  him  thrice  by  his  Christian  name;  and  finding  he 
gives  no  answer,  nor  discovers  the  least  sign  of  life,  he  causes  an  instru- 
ment of  his  death  to  be  drawn  up  by  the  apostolical  prothonotaries.  He 
then  takes,  from  the  master  of  the  pope’s  chamber,  the  fisherman’s  ring, 
which  is  the  pope’s  seal,  (made  of  solid  gold,  and  worth  a hundred  crowns,) 
and  breaks  it  to  pieces ; giving  them  to  the  masters  of  the  ceremonies, 
whose  perquisite  they  are.  The  datary  and  secretaries,  who  have  the  rest 
of  the  seals  of  the  deceased  pope,  are  obliged  to  carry  them  to  the  cardinal 
camerlingo,  who  causes  them  to  be  broken  in  presence  of  the  auditor  of  the 
chamber,  the  treasurer,  and  the  apostolic  clerks. 

After  this,  the  cardinal-patron  and  the  pope’s  nephews  are  obliged  to 
leave  the  palace  in  which  he  died,  which  is  generally  the  Vatican,  or 
Monte  Cavallo,  unless  he  happens  to  die  suddenly.  The  cardinal  camer- 
iingo  takes  possession  of  these  palaces  in  the  ftame  of  the'Apostolic  Cham- 
ber ; and  after  having  entered  it  with  the  formality  above  mentioned,  he 
takes  a short  inventory  of  the  remaining  movables;  but,  as  before  observed, 
there  is  seldom  any  thing  left. 


ROMAN  CATHOLIC  CHURCH. 


341 


In  the  mean  time,  the  penitentiaries  of  St.  Peter,  and  the  almoner  of  the 
deceased  pope,  after  having  caused  the  corpse  to  be  shaved  and  washed, 
have  it  immediately  embalmed.  The  dead  pontiff  is  then  clothed  in  his 
pontifical  vestments,  having  his  mitre  on  his  head,  and  the  chalice  in  h s 
hand.  The  camerlingo,  in  the  mean  time,  sends  a body  of  guards  to  secure 
the  gates  of  the  city,  the  castle  of  St.  Angelo,  and  other  posts.  The  capo- 
rioni,or  captains  of  the  districts,  likewise  patrole  night  and  day  with  their 
guards,  to  prevent  those  who  are  caballing  for  the  election  of  a new  pope 
from  raising  any  sedition. 

After  the  camerlingo  has  thus  provided  for  the  security  of  Rome,  he  comes 
out  of  the  apostolical  palace,  and  goes  round  the  city  in  his  coach  accom- 
panied by  the  Swiss  guards,  and  the  captain  of  the  guards,  who  usually 
attended  upon  the  deceased  pope.  When  this  march  begins,  the  great  bell 
of  the  capitol  is  rung,  which  is  never  heard  but  at  the  death  of  the  pontiff, 
to  give  notice  of  it  to  the  citizens. 

At  this  signal,  the  rota  and  all  the  tribunals  of  justice  are  shut  up,  as 
likewise  the  datary,  pursuant  to  the  bull  of  Pius  V.  in  eligendis.  No 
more  bulls  are  now  given  out ; the  ordinary  congregations  are  likewise 
suspended,  insomuch  that  none  but  the  cardinal  camerlingo  and  the  cardinal 
grand  penitentiary  continue  in  their  employments. 

As  the  popes  have  made  choice  of  St.  Peter’s  Church  for  the  place  of 
their  interment,  when  they  die  at  Mount  duirinal,  (now  Monte  Cavallo,)  or 
in  some  other  of  their  palaces,  they  are  carried  to  the  Vatican  in  a large 
open  litter,  in  the  middle  of  which  is  a bed  of  state,  on  which  the  corpse  of 
the  pope  is  laid,  clothed  in  his  pontifical  vestments. 

The  litter  is  preceded  by  a van-guard  of  horsemen  and  trumpeters,  W’ho 
make  a mournful  sound,  their  instruments  being  furled  with  purple  and 
black  crape;  these  trumpeters  march  at  the  head  of  the  first  troop,  mounted 
on  dapple  horses,  the  housings  of  which  are  of  the  same  colour  with  the 
streamers  fixed  to  the  trumpets  ; but  those  of  the  van-guard  are  black 
velvet,  with  gold  and  silver  fringe.  These  horsemen  have  their  lances 
reversed  ; each  squadron  has  a standard  before  it,  surrounded  with  kettle- 
drums, muffled,  which  are  beaten  in  a mournful  manner. 

Several  battalions  of  the  Swiss  guards  advance  next ; one  half  having 
muskets  and  the  other  halberds,  reversed.  These  are  followed  by  twenty- 
four  grooms,  each  leading  a horse  covered  writh  sable  housings  that  trail 
upon  the  ground.  Several  of  the  deceased  pope’s  tali  lackeys  walk  with- 
out order,  between  the  led  horses,  with  lighted  torches  of  yellow  wax  in 
their  hands. 

Then  the  twelve  penitentiaries  of  St.  Peter’s  advance,  with  each  a flam- 
beau in  his  hand,  and  surrounded  with  Swiss  guards  armed  with  back- 
swords and  halberds,  and  having  the  pope’s  litter  in  the  midst  of  them. 
Immediately  before  the  litter  comes  the  cross-bearer  mounted  on  a tall 


342 


ROMAN  CATHOLIC  CHURCH. 


horse,  with  a caparison  of  wire  all  in  network,  like  a horse  prepared  for 
battle.  Behind  the  bed  of  state,  on  which  the  pope’s  body  lies,  is  seen  the 
chief  groom  on  a black  horse,  whose  ears  are  cropped,  and  whose  harness 
consists  only  of  several  stripes  of  linen  cloth,  a piece  of  white  satin,  and  a 
grand  plume  of  feathers,  in  three  ranges,  one  above  the  other,  on  his  head, 
and  some  gaudy  tinsel. 

Afterwards,  twenty-four  more  grooms  come  forward,  leading  black 
mules  with  white  housings,  and  twelve  tall  lackeys  with  white  horses 
covered  with  black  velvet.  After  these,  a troop  of  light  horse  advance,  the 
men  being  all  clothed  in  purple.  Then  come  a troop  of  cuirassiers  : and 
lastly,  the  remainder  of  the  Swiss  guards,  whose  march  is  closed  by  a troop 
of  carabineers,  who  guard  a few  pieces  of  brass  cannon  gilt,  drawn  on  their 
carriages. 

In  the  event  of  the  pope  dying  in  the  Vatican,  his  body  is  immediately 
carried,  by  the  back  stairs,  into  Sextus  V.’s  Chapel.  After  it  has  lain 
there  twenty-four  hours,  it  is  embalmed,  and  on  the  same  day  is  carried  to 
St.  Peter’s  Church,  attended  only  by  the  penitentiaries,  the  almoners,  and 
other  ecclesiastics,  wTho  follow  the  pontiff’s  corpse  as  far  as  the  portico  of 
the  great  church.  The  canons  of  the  church  come  and  receive  it,  singing 
the  usual  prayers  appointed  for  the  dead  ; and  afterwards  carry  it  into  the 
chapel  of  the  Blessed  Trinity,  where  it  is  exposed  for  three  days,  on  a bed 
of  state  raised  pretty  high,  to  the  sight  of  the  people,  who  crowd  to  kiss  the 
feet  of  his  holiness  through  an  iron  rail  by  which  this  chapel  is  enclosed. 

Three  days  after,  the  corpse,  being  again  embalmed  with  fresh  perfumes, 
is  laid  in  a leaden  coffin,  at  the  bottom  of  which  the  cardinals,  whom  he 
had  promoted,  lay  gold  and  silver  medals,  on  one  side  of  which  is  the  head 
of  the  deceased  pope,  their  benefactor,  and  on  the  reverse  his  most  remark- 
able actions.  This  coffin  is  afterwards  enclosed  in  another  made  of  cypress 
wood,  and  is  deposited  within  the  wall  of  some  chapel,  till  such  time  as  a 
mausoleum  can  be  erected  to  his  honour  in  St.  Peter’s,  or  any  other  church, 
in  case  he  himself  had  not  given  any  orders  for  the  erecting  of  one  during 
his  lifetime,  which  is  frequently  the  case.  But  when  his  holiness  declares 
by  his  last  will,  or  by  word  of  mouth,  that  he  chooses  not  to  be  buried  in 
St.  Peter’s,  but  in  some  other  church  which  he  names,  then  his  body  must 
not  be  translated  till  after  he  has  lain  a whole  year  in  some  of  the  chapels 
of  that  church ; and  in  this  case  the  corpse  cannot  be  removed  till  a large 
sum  of  money  has  been  paid  to  the  chapter  of  St.  Peter ; it  sometimes 
costs  upwards  of  a million  of  livres,  in  case  the  pope,  whose  corpse  they 
are  desirous  of  removing,  was  famous  for  his  piety,  and  that  any  grounds 
exist  to  presume  that  he  will  one  day  be  canonized. 

The  Apostolic  Chamber  defrays  the  expenses  of  the  pope’s  burial,  which 
are  fixed  at  one  hundred  and  fifty  thousand  livres ; in  which  sum,  not  only 
the  expenses  of  the  funeral  are  included,  but  also  those  to  be  paid  for  the 


ROMAN  CATHOLIC  CHURCH 


r43 


erection  of  a mausoleum  in  St.  Peter’s,  and  illuminating  a chapel  of  state, 
where  a mass  of  Requiem  is  to  be  sung  every  morning  for  a week  together, 
in  presence  of  the  sacred  college,  for  the  repose  of  the  soul  of  the  deceased 
pontiff.  The  funeral  obsequies  end  the  ninth  day  by  another  solemn  mass, 
which  is  sung  by  a cardinal  bishop,  assisted  at  the  altar  by  four  other  car- 
dinals with  their  mitres  on,  who,  together  with  the  officiating  priest,  at  the 
conclusion  of  the  office,  incense  the  representation  of  the  coffin,  and  sprinkle 
. it  in  the  manner  enjoined  in  the  ritual  in  presence  of  four  other  cardinals, 
and  all  the  prelates  and  officers  of  the  late  pope’s  court,  who  immediately 
retire  as  soon  as  the  last  Requiescat  in  pace  is  pronounced,  to  which  they 
answer,  Am,en. 

After  the  pope’s  decease,  the  office  of  the  mass  is  said  according  to  the 
circumstances  of  the  times  ; and  one  of  the  lessons  is  applied  to  the  sacred 
college.  On  the  first  and  last  day  of  the  nine  days’  devotion,  two  hundred 
masses  are  said  for  the  soul  of  the  deceased  pontiff,  the  solemn  mass  is 
sung  by  a cardinal-bishop,  and  a hundred  masses  are  sung  on  the  other 
days. 


SEC.  IV. HIERARCHY  OF  THE  ROMAN  CATHOLIC  CHURCH. 


The  pope,  considered  as  a bishop,  has  a diocese  subordinate  to  him.  In 
this  quality  he  appoints  for  his  vicar-general  a bishop,  who,  ever  since  Pius 
The  Pope’s  vi-  a^ways  a cardinal.  The  office  of  vicar-general  is  for 

car-general.  life.  He  is,  ex  officio,  the  proper  judge  of  ecclesiastics  both 
secular  and  regular  of  both  sexes,  and  also  of  the  Jews  and  courtesans  at 
Rome,  and  in  its  dependencies.  He  confirms  and  confers  all  sacred  orders. 
He  is  empowered  to  inspect  and  visit  a'l  churches,  monasteries,  hospitals, 
and  other  pious  houses,  those  of  foreign  nations  excepted,  which  are  all 
exempt.  He  has  a vicegerent,  who  is  always  a bishop,  to  assist  him  in  his 
episcopal  functions.  He  has  likewise  a lieutenant,  who  is  a prelate,  but 
under  the  ra,nk  of  bishop  ; a referendary  of  both  signatures,  who  takes 
cognisance  of  all  civil  causes  at  his  court ; and  a judge  criminal,  who  is  a 
layman,  to  judge  all  crimes  committed  by  clerks  and  regulars.  But  that 
which  makes  the  post  of  grand-vicar  very  considerable  and  profitable,  is  the 
power  he  has  of  deciding  all  differences  that  arise  relating  to  matrimony. 

The  Apostolic  Chamber  pays  him  provisionally,  exclusive  of  the  profits 
arising  from  his  courts,  twelve  hundred  crowns  of  gold  annually.  He  has, 
besides  the  above-mentioned  officers,  for  notaries  or  registrars,  a provost, 
and  a company  of  bailiffs  and  sergeants. 

The  chancellor  wrote  formerly,  in  the  pope’s  name,  all  the  rescripts, 
doubts,  and  scruples  with  respect  to  faith,  which  bishops  and  others  pro- 
The  Pope’s  posed  to  him  ; insomuch  that  he  executes  the  office  of  secre- 
Vice-Chanceiior.  tary  of  state,  of  the  briefs,  and  that  of  chancellor.  This 


L. 


344 


ROMAN  CATHOLIC  CHURCH. 


dignity  is  purchased,  and  costs  a hundred  thousand  crowns  ; it  yields  about 
twelve  thousand  crowns  per  annum  to  the  incumbent,  and  is  for  life.  The 
jurisdiction  of  the  cardinal  vice-chancellor  extends  to  the  issuing  out  all 
apostolical  letters  and  bulls,  and  also  to  all  petitions  signed  by  the  pope. 

The  regent  of  the  apostolic  chancery  is  established  by  the  vice-chan- 
cellor’s patent,  by  which  he  is  empowered  to  commit  all  appeals  to  the 
Regent  and  Re-  referendaries  and  auditors  of  the  rota ; and  these  he  distri- 
Pope’s  Chancery,  butes  to  them  by  order,  that  each  of  them  may  be  employed, 
and  get  money  in  their  turns.  There  are  twelve  referendaries,  who  are 
all  prelates,  and  are  called  registrars  of  the  high  court ; they  are  clothed 
in  long  purple  robes.  These  employments  are  purchased,  and  the  vice- 
chancellor  has  the  nomination  of  six,  the  others  being  in  the  gift  of  the 
pope.  The  post  of  regent  is  purchased  at  30,000  crowns,  and  the  annual 
produce  amounts  to  3000.  The  posts  of  the  prelates  referendaries,  of  both 
signatures,  who  are  registrars  of  the  high  court,  sell  for  13,000  crowns, 
and  produce  each  1200  crowns  annually.  These  thirteen  prelates  have  their 
seats  when  the  pope  assists  solemnly  at  the  office ; but  the  regent  never 
appears  there  in  that  quality,  to  prevent  any  disputes  about  precedency. 

The  registrars  of  the  high  court  draw  up  the  minutes  of  all  bulls,  from 
the  petitions  signed  by  the  pope,  and  collate  them  after  they  are  written  on 
parchment;  they  afterwards  send  them  to  the  registrars  of  the  lower  court, 
who,  with  the  registrars  or  apostolical  writers,  tax  them.  All* these  em- 
ployments would  not  be  worth  so  much,  nor  produce  ten  per  cent,  profit, 
were  the  bulls  which  collate  to,  rich  benefices  issued  out  gratis ; but  no- 
thing is  ever  purchased  from  the  apostolical  chancery,  without  paying  sums 
proportionately  to  the  value  of  the  benefices,  or  other  grants. 

The  cardinal-nephew,  if  the  pope  have  any,  or  another  cardinal,  is 
always  the  pope’s  principal  secretary  of  state  ; for  this  post  is  never  given 
Pope’s  «?ecre-  to  any  Person  under  the  dignity  of  cardinal.  There  are  ten 
tary  of  State.  other  secretaries  of  state,  between  whom  the  provinces  of 
the  ecclesiastical  state  are  divided  ; but  they  are  in  such  subordination  to  him, 
that  they  do  nothing  without  his  participation  ; so  that,  properly  speaking, 
they  are  no  more  than  under-secretaries  of  state. 

The  cardinal-secretary  signs,  by  the  pope’s  order,  all  letters  directed  to 
princes,  nuncios,  vice-legates,  governors,  and  prefects ; and  the  patents  of 
all  those  who  are  appointed  for  the  government  and  administration  of  jus- 
tice, in  the  whole  territory  of  the  ecclesiastical  state.  But  the  provisions 
or  patents  of  governors  of  cities,  and  large  towns  surrounded  with  walls, 
those  of  legates,  vice-legates,  and  presidents,  are  drawn  up  by  brief,  under 
the  fisherman’s  ring  or  seal ; and  all  those  who  are  raised  to  these  employ- 
ments, cardinals  excepted,  take  an  oath  before  the  cardinal  camerlingo,  in 
the  presence  of  a notary  of  the  chamber,  and  swear  on  their  own  briefs. 
The  absent  do  the  same  by  proxy. 


ROMAN  CATHOLIC  CHURCH. 


345 


Prefect  of  the 
Briefs. 


AH  the  ambassadors  of  princes,  after  having  had  audience  of  the  pope, 
come  and  visit  the  cardinal-secretary  before  they  wait  upon  any  of  the 
magistrates  of  Rome ; because  the  post  of  superintendent  of  the  ecclesi- 
astical state  is  annexed  to  this  particular  office.  These  two  posts  are  for 
life,  and  the  pope  generally  bestows  them  gratis;  but  sometimes,  in  case 
he  be  in  urgent  necessity  for  money,  he  sells  them : they  produce  15,000 
crowns  annually. 

The  under-secretaries  of  state  are,  by  their  office,  obliged  to  draw  up  all 
the  minutes  which  the  cardinal-secretary  may  require,  and  to  make  a fair 
copy  of  all  the  letters  and  patents  which  he  is  to  sign. 

The  prefect  of  the  briefs  is  always  a cardinal,  whose  post  is  purchased, 
and  is  for  life  : it  costs  20,000  crowns,  and  produces  annually  2500  crowns, 
exclusive  of  the  extraordinary  perquisites  which  he  receives 
from  all  those  whose  briefs  he  despatches.  By  his  office  he 
is  obliged  to  review  all  the  minutes,  and  sign  all  the  copies  of  assessed 
briefs ; but  he  is  neither  empowered  nor  commissioned  to  view  the  secret 
briefs.  He  is  generally  deputed  by  his  holiness,  with  other  prelates,  to 
assist  at  the  signature  of  grants,  which  is  made  in  the  pontifical  palace. 
His  post  is  very  honourable  and  profitable,  for  he  has  a seat  in  the  pope’s 
palace,  near  the  datary;  and  when  he  revises  the  briefs,  he  may  add  or 
cut  off  any  clauses : on  which  account,  the  secretaries,  who  all  in  their 
several  turns  assess  these  briefs,  rate  them  either  higher  or  lower,  accord- 
ingly as  they  are  desirous  of  favouring  those  who  are  to  have  them 
despatched  ; for  which  reason,  all  who  come  on  these  occasions  pay  their 
court  assiduously  to  this  prefect,  and  endeavour  to  bribe  him  to  their  interest 
by  some  present,  proportionable  to  the  advantages  granted  by  those  briefs. 

The  office  of  prefect  of  the  signature  of  favour  is  never  given  to  any 
person  under  the  dignity  of  cardinal,  who  receives  from  the  Apostolical 
The  Prefects  of  Chamber  a yearly  pension  of  1200  crowns,  so  long  as,  by 
both  Signatures,  the  pope’s  favour,  he  enjoys  this  post,  who  removes  him 
whenever  he  pleases.  The  chief  employment  of  the  cardinal-prefect  is 
to  preside  over  all  those  prelates  who  assist  at  the  signature  of  favour, 
made  every  Tuesday  before  the  pope.  He  likewise  signs  all  the  petitions 
which  are  presented  to  this  assembly,  in  which  twelve  cardinals,  at  least, 
always  meet  by  the  order  of  his  holiness,  one  of  whom  is  generally  the 
cardinal-prefect  of  the  signature  of  justice.  There  are  likewise  in  this 
assembly  twelve  prelates-referendaries,  who  have  each  their  vote  in  the 
signature  of  justice. 

The  jurisdiction  of  the  prefect  of  the  signature  of  justice  extends  to  judge 
the  causes  oi  those  persons  who  think  themselves  injured  by  any  sentence 
given  by  the  ordinary  judges.  Every  Thursday,  twelve  prelates  assemble 
at  his  house,  and  these  are  the  most  ancient  referendaries  of  the  signature, 
and  have  an  active  voice. 


346 


.ROMAN  CATHOLIC  CHURCH. 


The  Pope’s 
Datary. 


The  college  of  the  prelates  referendaries  is  not  limited  as  to  the  number, 
and  the  employments  are  not  purchased,  but  are  only  titles  of  honour, 

The  Prelates  W^1C^  the  pope  bestows  on  persons  of  high  birth  and  learn- 
Reterendaries.  ing,  as  a step  towards  the  most  considerable  employments 
of  the  court  of  Rome.  A person,  before  he  can  be  thus  promoted,  must 
first  have  the  nomination  of  the  cardinal-patron,  and  the  pope’s  consent. 
The  cardinal-prefect  of  the  signature  of  justice  afterwards  orders  one  of  his 
officers  to  institute  the  proper  inquiries,  pursuant  to  the  constitution  of 
Sextus  V.,  by  which  it  is  enacted,  that  every  candidate  must  prove  he  is 
doctor  of  both  laws,  that  he  has  been  an  inhabitant  of  Rome  for  two  years, 
that  he  is  twenty-five  years  of  age,  and  that  he  has  wealth  sufficient  to 
support  the  prelature  with  honour. 

The  pope’s  datary  and  the  chancery  courts  were  formerly  one  and  the 
same  thing  ; but  the  multitude  of  affairs  to  be  transacted  therein  obliged 
his  holiness  to  divide  it  into  two  tribunals,  which  are  so 
nearly  related  to  one  another,  that  the  chancery  does  no 
more  than  despatch  all  that  has  passed  through  the  datary  court. 

The  officer  called  datary  is  a prelate,  and  sometimes  a cardinal,  deputed 
by  his  holiness  to  receive  all  such  petitions  as  are  presented  to  him,  touch- 
ing the  provisions  for  benefices.  By  this  post,  the  datary  is  empowered 
to  grant  all  benefices  that  do  not  produce  upwards  of  twenty-four  ducats 
annually,  without  acquainting  his  holiness  therewith  ; but  for  those  which 
amount  to  more,  he  is  obliged  to  cause  the  provisions  thereof  to  be  signed 
by  the  pope,  who  admits  him  to  an  audience  every  day.  In  case  there  be 
several  candidates  for  the  same  benefice,  he  is  at  liberty  to  bestow  it  on 
whomsoever  of  them  he  thinks  proper,  provided  he  has  the  requisite  quali- 
fications. The  datary  has  a yearly  salary  of  two  thousand  crowns,  exclu- 
sive of  the  immense  perquisites  which  he  receives  from  those  who  address 
him  for  any  benefice. 

A Dominican  friar,  of  the  order  commonly  called  the  Preaching  Brothers, 
is  always  Master  of  the  Pope's  Palace , ever  since  the  founder,  who  was 
_T  . canonized  by  the  name  of  St.  Dominic,  was  raised  to  that 
officers aUof ^the  dignity  by  Honorius  III.  in  1216.  He  preaches  once  a 
Pope’s  Household.  month  in  the  public  chapel  of  the  palace,  or  appoints 
one  of  his  brethren  to  perform  the  service  for  him.  He  has  a seat  in 
the  pope’s  chapel,  next  to  the  deacon,  or  most  ancient  auditor  of  the  rota. 
He  has  no  fixed  salary,  because,  by  the  statutes  of  his  order,  he  is  not 
allowed  to  have  any  money  which  he  can  call  his  own ; but  he  is  allowed 
a table  at  court  with  his  companions  and  servants,  and  a coach  is  kept  for 
him. 

He  is  the  judge  in  ordinary  of  all  printers,  engravers,  and  booksellers, 
who  are  not  permitted  to  publish,  or  sell,  any  work  w'ithcul  his  permission 
being  first  obtained.  All  books  that  come  to  Rome  are  examined  by  him, 


ROMAN  CATHOLIC  CHURCH. 


3 r 


or  his  officers,  who  confiscate  all  that  are  prohibited  by  the  index  of  the 
Council  of  Trent. 

The  other  chief  officers  that  reside  in  the  pontifical  palace,  and  near  the 
person  of  his  holiness,  are  the  major-domo , or  master  of  the  household 
which  officers,  in  the  courts  of  other  princes,  are  called  high-stewards. 
The  pope’s  master  of  the  household  superintends  all  the  domestics  of  the 
apostolical  palace  ; but  his  holiness  employs  the  chief  steward  of  the  hos- 
pital of  the  Literate  Orphans  to  furnish  him  with  provisions,  and  the 
hospital  has  proper  fees  allowed  to  it. 

There  are  always  two  gentlemen  near  the  pope’s  person,  who  have  the 
title  of  masters  of  the  chamber.  The  chief  cup-bearer , who  is  called  cop - 
piere,  presents  the  glass  to  his  holiness,  with  a salver  which  he  holds 
before  him,  and  kneels  on  both  knees  when  the  pope  drinks.  The  officer 
whose  business  it  is  to  see  the  dishes  brought  in  order  to  the  pope’s 
table  is  called  in  Italian  scalco.  The  carver , who  cuts  up  the  meat  before 
the  sovereign  pontiff — the  chief  harbinger , who  regulates  the  apartments 
of  the  pope’s  household,  and  all  the  other  officers  above  mentioned,  are 
prelates,  wrho  wear  purple  vestments,  and  have  each  two  deputies  to  officiate 
in  their  absence. 

There  are,  likewise,  several  privy-chamberlains,  all  prelates,  who  are 
clothed  in  long  purple  cassocks  with  sleeves  trailing  to  the  ground,  but  have 
no  cloak.  Among  these,  eight  are  declared  partakers , and  divide  among 
themselves  whatever  presents  are  made  them  ; and  of  these  the  pope 
chooses  one  to  be  his  privy-treasurer,  whose  business  it  is  to  distribute 
such  alms  as  his  holiness  bestows  privately. 

Another  of  these  privy-chamberlains  is  appointed  master  of  the  ward- 
robe. He  is  intrusted  with  all  the  plate,  whether  of  gold  or  silver,  all  the 
jewels  and  shrines  for  relics,  as  also  the  Agnus  Dei's , which  he  distributes 
daity  to  pilgrims  and  strangers  at  a certain  hour.  The  pope' s physician  in 
ordinary  is  also  a privy-chamberlain,  but  not  the  other  two,  who  are  phy- 
sicians of  his  household. 

The  fixed  pension  of  each  privy-chamberlain  amounts  to  a thousand 
crowns  annually  : and  the  partakers  have  at  least  double  that  sum,  arising 
from  the  presents  made  at  the  creation  and  death  of  every  cardinal.  The 
chamberlain  who  distributes  the  Agnus  Dei's  receives  more  than  all  the 
rest,  particularly  when  any  extraordinary  solemnity  induces  foreigners  to 
visit  Rome  ; such  as  the  years  of  the  jubilee,  an  embassy,  a holy  canoni- 
zation that  makes  a great  noise,  or  any  famous  miracle.  In  such  cases  he 
has  several  thousand  crowns  given  him  for  the  little  consecrated  images 
of  wax. 

The  pope’s  privy-chaplains  have  the  same  salary  as  the  chamberlains. 
They  assist  in  saying  the  office  of  the  breviary,  and  wait  upon  him  at 
mass,  when  he  celebrates  it  in  private.  One  of  these  carries  the  cross 


348 


ROMAN  CATHOLIC  CHURCH. 


efore  his  holiness  when  he  goes  abroad,  and  in  case  he  goes  on  foot 
another  of  them  supports  his  train. 

When  the  pope  assists  at  solemn  ma«,  and  in  processions,  his  chaplains 
carry  the  mitres  and  triple  crowns,  enriched  with  precious  stones,  which 
they  display  in  a very  pompous  manner,  holding  them  aloft  with  both  their 
hands  to  show  them  to  the  people  as  his  holiness  walks  along.  There  are 
also  chaplains  belonging  to  the  guards  and  grooms,  who  say  mass  every 
morning  in  the  guard-room,  &c. ; these  are  called  common  chaplains  ; their 
yearly  salary  amounts  to  no  more  than  fifty  crowns,  but,  then,  they  are  paid 
besides  for  whatever  masses  they  celebrate. 

The  pope’s  assistants  and  valets-de-chambre  have  five  hundred  crowns 
a year,  and  several  other  very  considerable  profits;  not  to  mention  that,  as 
they  have  a more  free  access  to  his  holiness  than  the  rest  of  his  domestics, 
they  never  fail  of  benefices. 

There  are  likewise  honorary  chamberlains,  who  are  prelates  of  the  first 
quality,  among  whom  the  pope  generally  makes  choice  of  a Frenchman,  a 
German,  and  a Spaniard.  The  chamberlains  of  the  Boussole  are  so  many 
ushers,  because  they  always  keep  a guard  at  his  holiness’s  chamber-door. 
The  chamberlains  without  the  walls  are  so  called  because  they  follow 
the  pope  without  the  Vatican,  and  attend  upon  him  in  all  his  public 
cavalcades,  with  the  chamberlain’s  esquires,  clothed  in  red  cloth,  and 
covered  %ith  a large  cope  of  the  same  colour  furred  with  ermine.  Each 
of  these  do  duty  in  the  apostolical  palace,  and  have  their  distinct  office ; 
but  the  honorary  chamberlains  never  mount  guard,  nor  appear  in  the 
pope’s  ante-chamber  but  when  they  please.  These  are  generally  em- 
ployed by  the  pope  to  carry  the  red  cap  or  hat  to  any  newly-elected 
cardinals  who  are  not  in  Rome  at  the  time  of  their  being  raised  to  that 
dignity 

The  pope  has  a master  of  the  household  and  scalco,  in  the  Vatican  as 
well  as  on  Monte  Cavallo  ; and  another  carver,  whose  office  it  is  to  pre- 
pare the  banquet  which  he  gives  to  the  cardinals  on  certain  extraordinary 
occasions,  and  on  solemn  festivals  ; another  scalco  and  carver  for  the  am- 
bassadors, and  other  distinguished  foreigners,  whom  the  pope  entertains  in 
a splendid  manner;  and  another,  who  prepares  the  dinner  given  to  the 
thirteen  poor  pilgrims,  serves  up  the  first  dish  at  their  table,  and  treats  them 
in  a magnificent  manner  every  day,  in  imitation  of  Pope  Clement  VIII., 
who  restored  this  custom,  first  introduced  by  Gregory  the  Great.  These 
officers  are  clothed  in  purple. 

The  pope  always  makes  choice  of  a native  of  Rome  for  the  master  of  his 
stables.  This  officer  bears  the  name  of  cavallerizzo. 

The  harbingers  above  mentioned  assign  the  apartments  to  the  pope’s 
household,  and  have  deputy  harbingers  and  their  assistants,  who  are  in- 
trusted with  the  hangings,  ornaments,  and  other  furniture  of  the  pontifical 


ROMAN  CATHOLIC  CHURCH. 


349 


palace.  They  are  likewise  employed  to  adorn  the  apartments  when  either 
consistory,  signature  of  favour,  or  congregation  is  held. 

There  are  likewise  footmen,  called  grooms , who  keep  guard  in  the  halls 
of  the  pope’s  palace,  and  are  very  numerous,  because  the  pope  bestows 
this  place  on  all  those  who  were  his  grooms  when  he  was  cardinal ; and 
moreover,  he  likewise  gives  those  places  to  all  the  chiefs  of  the  grooms  that 
are  in  the  service  of  the  cardinals  and  ambassadors  who  are  present  at 
Rome  at  the  time  of  his  creation.  Their  clothing  is  a red  flowered  satin ; 
and  whenever  they  go  out,  they  have  a blue  cloth  cloak  and  a sword,  the 
hilt  of  which  is  of  silver  gilt. 

The  pope  has  twelve  *officers,  who  have  each  a red  wand,  and  twelve 
others  who  carry  silver  maces,  and  walk  before  him  in  a ceremonial  habit, 
every  time  he  appears  in  public  with  his  mitre  and  cope  on.  When  the 
consistory  is  held,  they  guard  the  door,  and  wait  upon  his  holiness  when 
he  is  entering  or  departing.  These  twenty-four  posts  are  all  purchased 
for  six  hundred  crowns  each,  and  produce  about  fifty  annually. 

The  pope’s  sacristan,  who  takes  the  title  of  prefect,  is  always  a friar  of 
the  order  of  the  hermits  of  St.  Austin.  This  prefect  is  intrusted  with  all 
Prefect  of  the  ornaments?  gold  and  silver  vessels,  crosses,  cups,  thuri- 

Pope’s  Sacristy.  bleS,  shrines  for  enclosing  relics,  and  other  valuable  things 
belonging  to  his  holiness’s  sacristy. 

It  is  he  that  prepares  the  host,  and  inspects  the  bread  and  wine,  when 
the  pope  celebrates  mass  pontifically,  or  in  private.  Whenever  his  holiness 
assists  solemnly  at  mass,  his  sacristan  places  himself  among  the  assisting 
bishops,  above  the  dean,  or  the  senior  auditors  of  the  rota;  and  observes 
to  take  off  or  put  on  the  pope’s  mitre,  as  often  as  he  is  required  by  the 
rubric  of  the  Roman  Pontifical. 

He  distributes  the  relics  and  signs  the  memorials  of  those  indulgences 
which  pilgrims  desire  for  themselves  and  relations.  We  shall  make  two 
remarks  on  this  head  : — First , that  indulgences  are  never  granted  to  any 
pilgrims  but  to  those  who  are  actually  upon  a journey,  and  appear  person- 
ally before  the  pope’s  sacristan. 

Secondly , with  regard  to  those  indulgences  which  persons  who  go  to 
Rome  desire  for  their  relations,  they  are  not  to  be  granted  to  them  but 
when  they  are  in  their. expiring  moments  : i.  e.  the  pope  grants  by  briefs, 
addressed  to  certain  persons,  for  whose  names  blanks  are  left , a power  of 
making  choice  of  what  confessor  they  shall  think  proper,  when  at  the 
point  of  death ; and  to  be  absolved  by  him  from  all  sins  in  general,  and  all 
reserved  cases,  of  what  nature  soever ; with  a full  power  to  this  confessor 
of  remitting  to  the  person  to  whom  this  brief  is  given  all  the  punishments 
which  God  might  otherwise  have  inflicted  on  him  for  his  sins,  whether  in 
this  life  or  after  his  death,  in  hell  or  in  purgatory. 

Formerly,  the  chancellor  superintended  the  pope’s  library : but  in  latter 


350 


ROMAN  CATHOLIC  CHURCH. 


Pope’s  Libra- 
rian. 


ages  it  is  an  office  apart,  yielding  twelve  hundred  crowns  in  gold  annually 
to  the  possessor.  The  pope  never  bestows  it  on  any  person 
under  the  dignity  of  a cardinal,  who  assumes  the  title  of 
librarian  of  the  Vatican.  He  has  two  sub-librarians;  the  first  of  whom  is 
generally  one  of  the  pope’s  domestic  prelates,  and  has  six  hundred  crowns 
a year,  with  an  allowance  of  bread  and  wine  for  the  whole  year.  The 
second  has  four  hundred  crowns,  and  the  same  provision  as  the  former. 

These  three  places  are  always  filled  by  persons  of  great  learning,  who 
to  the  knowledge  of  other  tongues  add  the  Oriental  languages  in  particu- 
lar. The  librarian  has  the  direction  of  a noble  printing-house,  where  no- 
thing is  printed  without  his  permission.  It  abounds  with  types  of  all  the 
known  tongues  in  which  the  learned  are  conversant. 

His  holiness  has  six  masters  of  the  ceremonies  ; two  of- whom  are  called 
assistants,  and  the  other  four  supernumeraries.  The  two  assistants  re- 
Magt  f h ceive  of  every  newly-created  cardinal  224  crowns  of  gold, 

Ceremonies.  and  of  the  heirs  of  those  who  die  100  crowns,  which  sums 

they  equally  share.  Their  employments  bring  them  in  altogether  about 
1000  crowns  yearly,  besides  a table  in  the  Vatican.  All  the  chamber- 
lains have  an  equal  authority  to  regulate  pontifical  functions,  to  acquaint 
the  cardinals  with  their  duty,  and  to  issue  orders  to  all  persons  belonging 
to  the  court. 

They  all  have  admission  into  the  conclave,  and,  likewise,  in  the  congre 
gation  of  rites,  but  one  only  goes  to  the  ceremonial  congregation.  When- 
ever the  pope  sends  any  cardinal  a latere  out  of  Rome,  he  deputes  one  of 
the  supernumerary  masters  of  the  ceremonies  to  attend  upon  him.  They 
are  clothed  in  purple  cassocks,  with  black  buttons  and  facings,  and  sleeves 
■trailing  on  the  ground ; in  the  papal  chapel  they  wear  a red  cassock,  as 
the  rest  of  the  cardinals,  and  rochets  like  the  prelates. 

The  Ruota  is  one  of  the  most  august  tribunals  of  Rome,  and  is  composed 
of  twelve  prelates,  one  of  whom  must  be  a German,  another  a Frenchman, 
Tribunal  of  the  anc^  two  Spaniards.  Each  of  the  sovereigns  of  these  three 
Ruota-  nations  names  a prelate,  who  bears  the  name  of  his  crown. 

The  other  eight  are  Italians,  three  of  whom  must  be  Romans,  one  Bo- 
lognese, a Ferraran,  a Milanese,  a Venetian,  and  a Tuscan.  Each  auditor 
has  four  notaries  or  registrars,  and  the  senior  auditor  performs  the  function 
of  president. 

They  meet  in  the  apostolical  palace  every  Monday  and  Friday,  except 
during  vacations  ; but  when  the  pope  resides  in  the  palace  of  Mount 
Quirinal,  the  assemblies  are  held  in  the  chancery. 

They  take  cognisance  of  all  such  suits  in  the  territory  of  the  church  as 
are  brought  in  by  way  of  appeal,  and  also  of  matters  beneficiary  and  patri- 
monial. This  tribunal  does  not  judge  a cause  at  once,  but  pronounces  as 
many  sentences,  called  decisions,  as  there  are  points  contested  in  a suit 


ROMAN  CATHOLIC  CHURCH. 


After  these  sentences  are  given,  the  party  may  get  his  cause  revised  again 
by  the  pope  himself,  at  the  signature  of  favour,  which  is  a kind  of  civil 
petition.  The  place  of  these  auditors  produces  but  one  thousand  crowns 
yearly  to  each,  and  they  receive  no  fees  ; but  then  they  are  generally 
created  cardinals  by  way  of  reward  for  the  pains  they  have  taken. 

This  council  has  the  direction  of  all  the  pope’s  demesnes,  the  finances  of 
which  consist  in  what  is  called  the  revenues  of  the  Apostolic  Chamber. 

The  Apo«toiic  ^ consists  °f  the  cardinal  great  chamberlain,  who  is  at  the 
chamber.  head  of  it ; of  the  governor  of  the  ruota,  who  is  the  vice- 

chamberlain ; of  a treasurer-general,  an  auditor,  a president,  an  advocate- 
general,  a solicitor-general,  a commissary,  and  twelve  clerks  of  the  chamber; 
of  whom  four  are,  first,  the  prefect  of  the  plenty  of  grain  ; a second  the 
prefect  of  provision,  and  such  like  commodities  ; the  third,  the  prefect  of 
the  prisons;  and  the  fourth,  the  prefect  of  the  streets.  The  remaining 
eight  are  deputed  to  take  cognisance  of  various  causes,  each  privately  in 
his  chamber. 

Formerly  the  pope  used  to  depute  six  clerks  of  his  household  for  the 
direction  of  his  revenues,  from  which  those  who  have  the  management  of 
them  receive  their  names.  Sextus  V.  ordered  that  their  employments 
should  be  purchased,  and  increased  their  number  to  twelve.  They  meet 
every  Monday  and  Friday  in  the  pope’s  palace,  and  their  jurisdiction 
extends  to  all  things  relating  to  the  pope’s  demesnes. 

Each  clerk  of  the  chamber  takes  immediate  cognisance  of  all  causes  that 
are  sent  up  from  the  Apostolical  Chamber  by  appeal.  None  of  the  places 
of  clerk  of  the  chamber  are  purchased  for  less  than  80,000  crowns,  nor 
/ yield  less  than  8000  crowns  annually.  The  posts  of  treasurer-general 
and  auditor  of  the  Apostolical  Chamber  are  purchased  for  similar  sums,  and 
produce  similar  revenues. 

The  temporal  dominions  of  the  pope  are  at  present  confined  to  a territory 
south  of  the  river  Po,  in  Italy,  containing  not  more  than  fifteen  thousand 

Present  state  of  square  miles,  and  two  millions  and  five  hundred  thousand 
n^ChuTch!  Cath0‘  inhabitants.  The  ecclesiastical  subjects  of  the  pope  are 
variously  estimated  from  eighty  to  one  hundred  and  twenty  millions,  who 
are  scattered  over  the  whole  world.  The  countries  which  are  considered 
entirely  papal,  are  the  pope’s  dominions  in  Italy,  Spain,  Portugal,  and 
South  America;  France,  Austria,  Poland,  Belgium,  Ireland,  and  Canada, 
almost  entirely.  Switzerland  has  seven  hundred  thousand  ; England  more 
than  half  a million.  Others  are  found  in  Russia,  Sweden,  Denmark,  the 
West  India  Islands,  and  the  United  States. 

As  a temporal  prince,  the  political  power  of  the  pope  is  now  regarded 
with  absolute  contempt  by  all  the  European  governments ; but  it  is  still 
supported  by  them  as  a matter  of  policy. 

France,  more  particularly,  appears  almost  ready  to  throw  off  entirely  the 


352 


ROMAN  CATHOLIC  CHURCH. 


trammels  of  the  papal  jmke  ; for,  as  the  Catholic  priesthood  has  been 
found  uniformly  to  give  its  support  to  an  arbitrary  form  of  government, 
and  to  neglect  the  instruction  of  the  people,  the  Bourbon  dynasty  has  been 
overthrown  by  the  revolution  of  1830,  and  the  Romish  Church  cut  off  from 
being  the  established  religion,  and  free  toleration  granted.  Still,  as  the 
Roman  Catholic  is  the  professed  religion  of  the  majority  in  the  French 
nation,  its  clergy  at  present  continue  to  receive  their  usual  salaries  from  the 
new  government.  So  grossly  have  the  French  been  deluded  with  the 
popish  ceremonies  and  superstitions,  that  the  more  intelligent  have  become 
infidels.  Such,  indeed,  is  the  case  throughout  the  Roman  Catholic  coun- 
tries, and  especially  in  Italy  ; the  people,  therefore,  are  ill  prepared,  at 
present,  to  embrace  the  pure  Christianity  of  the  New  Testament,  of  which, 
indeed,  they  are  almost  universally  ignorant.  Nevertheless,  the  vigorous 
efforts  of  some  devoted  servants  of  Christ  at  Paris,  with  several  agents  from 
the  Methodists,  Continental,  London,  and  Baptist  Missionary  Societies  in 
England,  and  especially  with  the  revival  of  religion  among  the  Protestants 
of  the  South  of  France,  all  contributing  to  the  circulation  of  the  Scriptures, 
and  the  diffusion  of  divine  knowledge,  will,  we  trust,  be  blessed  of  God,  to 
produce  an  evangelical  reformation  in  that  great  country. 

Education  being  vigorously  promoted  through  many  parts  of  Germany, 
and  the  Holy  Scriptures  being  extensively  circulated,  popery  will  not  be 
able  much  longer  to  retain  its  hold  on  the  millions  in  Austria  and  Hungary. 
Even  the  Italian  States,  and  Rome  itself,  have  received  many  copies  of  the 
blessed  word  of  God;  and  it  is  believed  that  not  a few  Catholics,  and  some  of 
the  priests,  are  sincerely  studying  the  Scriptures  of  Truth  for  their  internal 
salvation.  Knowledge,  by  the  British  system  of  education,  is  increasing  in 
South  America ; and,  with  it,  the  Holy  Scriptures  are  circulated  among 
the  superstitious  Catholics.  * 

In  British  India  and  the  East,  the  Roman  Catholic  Church  has  an  es- 
tablishment of  three  archbishops  and  seventeen  bishops,  with  many  priests, 
besides  Romish  missionaries ; but  scriptural  knowledge,  as  we  have  seen, 
is  advancing  in  those  populous  regions  of  the  earth.  Canada  has  the 
Roman  Catholic  system  for  the  established  religion ; and  efforts  are  being 
made  to  extend  the  influence  of  popery  in  the  United  States  of  America, 
particularly  in  the  wondrous  valley  of  the  Mississippi ; but  its  antidote  is 
provided  in  the  Bible. 

Ireland  is  chiefly  popish  ; and  in  that  injured,  degraded,  and  distracted 
country,  there  are  nearly  five  thousand  Roman  Catholic  priests.  But 
scriptural  light  and  knowledge  are  advancing  among  the  people,  notwith- 
standing their  prejudices  against  the  Protestants. 

England,  at  the  commencement  of  this  century,  it  is  said,  had  not 
quite  fifty  Roman  Catholic  chapels:  that  the  number  should  now  exceed 
live  hundred  cannot  be  matter  of  wonder,  when  we  consider  the  amazing 


ROMAN  CATHOLIC  CHURCH. 


353 


increase  of  its  population,  the  influx  of  Irish,  and  the  ignorance  of 
multitudes  of  the  lower  classes  concerning  the  essentials  of  religion  as 
taught  in  the  New  Testament. 

In  1870  a Council  was  gathered  at  Rome  to  raise  to  the  rank  of  an 
article  of  faith  the  mediaeval  pretension  of  the  Pope  to  absolute  domin- 
ion over  the  church,  kings,  and  nations,  which  Gregory  the  Great 
denounced  as  an  abomination  and  a blasphemy. 

Preparation  for  this  Council  was  begun  several  years  before  by  direct- 
ing bishops  in  different  countries  to  hold  synods  and  pass  decrees  dic- 
tated or  revised  at  Rome,  in  which  Jesuits  pretended  to  see  a general 
and  wonderful  unanimity  in  favor  of  Papal  Infallibility  as  a doctrine 
already  held  by  all  good  Catholics. 

The  decree  was  passed  July  18th,  and  it  is  now  a rule  of  faith  that 
the  Pope  is  supreme  judge  and  director  of  the  consciences  of  men 

Not  one  diplomatic  person  was  present,  all  being  absent  in  obedience 
to  orders  from  their  governments. 

The  Pope  aimed  from  the  first  day  to  destroy  all  freedom  in  the 
Council  by  his  regulations,  and  exercised  a power  over  it  destructive  of 
the  rights  of  the  bishops  and  the  freedom  of  the  church. 

In  order  to  cover  up  his  methods  of  coercion  and  insure  his  hold  even 
on  the  opposition,  the  Pope  prepared  two  papers  for  the  signature  of 
every  bishop  attending  the  Council,  which  they  were  required  to  sign 
before  leaving  Rome : the  first  was  a profession  of  faith,  including  the 
dogma  of  infallibility ; the  second  declaring  that  the  Council  had  been 
free  from  restraint  throughout  its  whole  course  ! 

The  official  record  of  the  vote  on  the  dogma  of  infallibility  is : the 
whole  number  of  bishops  attending  as  members  754  ; number  present 
in  Rome  at  the  time  of  the  vote  520  ; number  voting  placet  (yes)  283  ; 
non-placet  (no)  85 ; conditional  61 ; declining  to  vote  91 ; leaving  a 
majority  of  26  in  favor  of  the  dogma  ; or,  if  those  who  dodged  the  vote 
by  absence  were  against  it,  the  majority  against  it  would  stand  208. 

Among  the  opponents  were  Dr.  Dollinger,  of  Germany,  who  was 
supported  by  Strossmayer  and  nearly  all  of  the  German  bishops ; 
Dupanloup,  of  Orleans,  and  Darboy,  of  Paris,  France;  the  leading 
historians  and  scholars  of  the  Catholic  Church  in  all  countries ; the 
foremost  bishops  of  America;  the  entire  Oriental  church,  and  the 
Hungarians,  and  the  only  real  support  of  the  dogma  was  found  in  the 
Italian  and  Irish  branches  of  the  church,  led  by  Bishop  Manning,  of 
England. 

This  is  the  most  perfect  form  of  absolutism  ever  yet  devised  by  any 
man,  and  Pius  IX  is  himself  more  than  content ; his  supreme  desire, 
the  crown  of  his  life  and  work,  is  attained. 

Almost  at  the  same  instant,  when  the  Pope  imagined  himself  elevated 
to  the  highest  pinnacle  of  earthly  power,  as  the  umpire  and  arbiter  of 
all  rulers,  in  his  assumed  character  of  Vicar  of  Christ,  his  temporal 
dominion  crumbled  away  from  under  liis' feet,  and  Victor  Immanuel, 
as  the  rightful  king  of  united  Italy,  entered  Rome  July  4,  1871  as  its 
sovereign,  thus  restoring  to  Italy  the  States  of  the  Church,  which  have 
been  ruled  by  the  popes  for  several  centuries. 


PART  IV. 


RELIGIOUS  CUSTOMS  AND  CEREMONIES  OF 
PROTESTANT  COMMUNITIES. 


Under  the  head  of  Protestant  Communities  it  is  proposed,  for  the  sake 
of  convenience,  to  treat  of  the  principal  denominations  which,  whethei 
strict  or  lax,  orthodox  or  otherwise,  deny  the  supremacy  of  the  pope  of 
Rome,  and  the  discipline  of  that  church ; adopting  for  their  profession  of 
faith  articles  in  their  estimation  more  scriptural,  and  ceremonies  and  modes 
of  worship  varying  according  to  their  views  of  the  requirements  of  the 
gospel. 


SECTION  I.— LUTHERANS. 

The  Lutherans  derive  their  name  from  Martin  Luther,  a celebrated  re- 
former, who,  in  the  beginning  of  the  sixteenth  century, 
opposed  the  church  of  Rome  with  great  zeal  and  success. 

The  system  of  faith  embraced  by  the  Lutherans  was  drawn  up  by 
Luther  and  Melancthon,  and  presented  to  the  Emperor  Charles  V.,  in 
1530,  at  the  diet  of  Augusta  or  Augsburg,  and  hence 
called  the  Augustan  or  Augsburg  Confession.  It  is  divided 
into  two  parts,  of  which  the  former , containing  twenty-one  articles,  was 
designed  to  represent,  with  truth  and  perspicuity,  the  religious  opinions  of 
the  reformers  ; and  the  latter , containing  seven  articles,  is  employed  in 
pointing  out  and  confuting  the  seven  capital  errors  which  occasioned  theii 
separation  from  the  church  of  Rome  : these  were,  communion  in  one  kind, 
the  forced  celibacy  of  the  clergy,  private  masses,  auricular  confession, 
legendary  traditions,  monastic  vows,  and  the  excessive  power  of  the  church. 
From  the  time  of  Luther  to  the  present  day,  no  change  has  been  introduced 
into  the  doctrine  and  discipline  received  in  this  church.  The  method,  how- 
ever, of  illustrating,  enforcing,  and  defending  the  doctrines  of  Christianity, 
has  undergone  several  changes  in  the  Lutheran  church ; and,  though  the 
confessions  continue  the  same,  yet  some  of  the  doctrined  which  were 
warmly  maintained  by  Luther  have  been,  of  late,  wholly  abandoned  by  his 


LUTHERANS. 


355 


followers.  The  Lutherans  are  far  from  allowing  that  good  works  are  in 
any  wise  meritorious  with  regard  to  salvation.  They  acknowledge,  gene- 
rally, that  Christ  died  for  all  who  were  partakers  of  Adam’s  transgression  ; 
but  that  those,  only,  who  should  believe  in  him,  and  persevere  in  that  faith 
to  their  lives’  end,  should  be  saved.  The  foreknowledge  of  God  from  all 
eternity  of  this  faith  is  made  by  them  the  basis,  or  foundation,  of  the  elec- 
tion or  predestination  of  the  faithful.  They  view  election  in  the  very 
same  light  they  do  justification.  If  the  instrumental  cause  of  the  latter 
be  faith,  God’s  foreknowledge  of  that  faith  of  the  faithful  is  their  election. 
As  to  free-will,  the  Lutherans  deny  its  power  before  the  conversion  of  a 
sinner,  and  maintain  that  none  are  converted  but  by  the  prevailing  efficacy 
of  grace  alone.  The  Lutherans  acknowledge  but  two  sacraments,  that  is 
to  say,  baptism  and  the  Lord’s  supper.  They  deny  transubstantiation, 
the  mass,  the  elevation  and  adoration  of  the  host,  the  ceremonies,  and 
ail  that  external  worship  which  the  church  of  Rome  observes  with  respect 
to  the  body  and  blood  of  Jesus  Christ : but  they  believe,  that  the  real 
presence  of  the  humanity  of  Jesus  Christ  is  with,  in,  and  under  the  ele- 
ments of  bread  and  wine  in  the  holy  communion,  and  maintain,  in  vindica- 
tion of  their  ubiquity,  that  all  the  perfections  of  Christ’s  divinity  were 
communicated  to  his  humanity.  They  reject  the  adoration  of  saints  and 
relics.  Although  it  be  our  bounden  duty,  they  say,  to  imitate  the  saints, 
and  set  them  before  our  eyes  as  great  examples,  yet  we  ought  not  to  invoke 
them,  nor  imagine  that  there  are  any  latent  virtues  in  their  relics,  &c. 
They  condemn  all  acts  of  penance  and  human  expiations,  such  as  solemn 
vows,  pilgrimages,  nine  days’  devotions,  macerations,  and  other  works  of 
supererogation  ; that  is  to  say,  such  mortifications,  as,  by  the  laws  of 
Christianity,  are  no  ways  imposed  upon  us,  &c.  They  reject  all  distinc- 
tion of  meats,  and  the  observance  of  Lent,  all  monastic  vows  and  con- 
vents, the  celibacy  of  the  clergy,  and  the  performance  of  divine  service  in 
an  unknown  tongue  ; and,  in  short,  all  the  ceremonies  practised  in  the 
Romish  church. 

Their  pastors,  with  their  several  congregations,  either  meet  at  the 
parsonage,  or  at  some  convenient  place  near  the  church  intended  to  be 
Consecration  of  consecrat;e(^ » and  afterwards  march  in  procession  two  and 
their  Churches.  two,  once  at  least,  and  sometimes  thrice,  all  round  it,  sing- 
ing certain  divine  hymns  or  canticles  all  the  way.  As  soon  as  this  previous 
act  of  devotion  is  over,  they  enter  the  church,  where  the  service  is  opened 
with  singing  again  ; after  which  some  portion  of  the  sacred  Scriptures  is 
read  to  them,  and  a sermon  preached  on  the  solemnity  of  the  day.  If  the 
income,  or  revenue,  of  the  church  will  admit  of  it,  or  the  congregation  are 
able  and  willing  to  defray  the  expense,  the  superintendent  of  their  me- 
tropolis is  requested  to  assist  at  the  ceremony,  to  give  his  benediction  to  the 
church,  and  consecrate  it  with  some  proper  discourse  of  his  own  composing; 


356 


PROTESTANT  COMMUNITIES. 


Their  Ministers. 


which  favour  is  acknowledged,  not  only  by  a handsome  gratuity,  but  an 
elegant  entertainment. 

Two  divines  are  generally  appointed  for  the  purpose  of  ordination,  who 
not  only  inquire  into  the  real  merit  and  natural  qualifications  of  the  candi- 
dates, such,  for  instance,  as  a proper  stature,  a musical  voice, 
health  and  strength,  hut  also  into  their  knowledge  of  the 
learned  languages,  and  their  abilities  to  argue,  on  both  sides,  all  contro- 
versial questions.  They  inquire  likewise  into  the  religious  principles  and 
particular  tenets  of  the  respective  candidates.  It  is  highly  requisite  and 
just  that  they  should  be  sound  and  orthodox,  that  is  to  say,  be  in  all  respects 
conformable  to  the  doctrines  which  they  are  intended  to  maintain  and  teach, 
and  which  the  church  they  are  to  serve  professes  ; and  that  they  should 
be  fixed  and  unalterable  during  their  establishment  in  that  sacred  function. 
After  such  due  inquiries  have  been  made,  the  candidate  is  ordered  to 
preach  before  his  examiners  on  some  particular  text  of  their  own  choosing. 
Upon  the  report  of  his  being  duly  qualified,  a church  may  be  offered  him  ; 
however,  according  to  the  Saxon  discipline,  he  is  obliged,  before  he  is 
absolutely  declared  minister  of  any  congregatien,  to  preach  several  times 
before  them  ; and  the  opinion  of  the  people  must  afterwards  be  consulted, 
and  their  approbation  and  consent  procured. 

The  day  of  ordination  being  fixed,  the  candidate  repairs  to  the  church, 
where,  he  is  to  be  ordained  in  the  presence  of  several  ministers,  ecclesiasti- 
Ordination  of  ca^  ju<%es>  and  a numerous  congregation  of  the  faithful. 

Ministers.  He  there  makes  a confession  of  his  faith,  either  before  or 

some  time  during  the  sermon.  In  the  prayer  after  the  sermon,  the  candi- 
date is  particularly  taken  notice  of,  and  prayed  for  by  name.  As  soon  as 
the  minister  withdraws  from  the  pulpit,  the  Veni  Spiritus  Sancte  is  imme- 
diately sung,  and  during  the  performance  the  superintendent,  who  is  pri- 
mate of  the  Lutheran  clergy,  repairs  to  the  altar,  accompanied  by  six 
colleagues,  or  coadjutors,  and  followed  by  the  candidate,  who  falls  down  on 
his  knees  before  him.  Here  the  superintendent,  addressing  himself  to  his  six 
colleagues,  having  first  communicated  the  candidate’s  request,  invites  them 
to  join  with  him  in  prayer  on  his  behalf;  in  the  next  place  he  reads  the 
formulary  of  election,  which  is  accompanied  with  another  prayer;  and 
after  that,  directs  his  discourse  to  his  six  coadjutors,  saying,  “Dearly 
beloved  brethren  in  our  Lord  Jesus,  I exhort  you  to  lay  your  hands  on 
this  candidate,  who  presents  himself  here  before  us  in  order  to  be  admitted 
a minister  of  the  church  of  God,  according  to  the  ancient  apostolical  insti- 
tution, and  to  concur  with  me  in  investing  him  with  that  sacred  office.” 
After  this  formal  address,  he  lays  his  hands  directly  on  the  head  of  the 
candidate,  and  says  to  him,  Sis  maneasque  consecratus  Deo,  which  literally 
construed  is,  Be  thou , and  so  remain  to  be,  devoted  to  the  service  of  God. 
The  six  colleagues  repeat,  after  the  superintendents,  the  ceremony  of  im- 


LUTHERANS. 


357 


position  of  hands,  and  make  use  of  the  same  form  of  words : after  which 
the  superintendent  addresses  himself  to  the  person  thus  ordained  in  the 
terms  following:  “Being  assembled  here  with  the  aid  and  assistance  of 
the  Holy  Ghost,  we  have  made  our  humble  supplications  to  God  for  you, 
and  hope  that  he  will  vouchsafe  to  hear  our  prayers.  Wherefore,  I ordain, 
confirm,  and  establish  you,  in  the  name  of  the  Lord,  pastor  and  spiritual 
instructor  of  the  saints  belonging  to  the  church,  &c. ; govern  it  in  the  fear 
of  the  Lord,  and  have  a watchful  eye  over  it,  as  a faithful  shepherd  over 
his  flock,”  &c.  These  words  are,  properly  speaking,  the  very  essence  of 
ordination.  The  superintendent,  after  he  has  pronounced  this  exhortation, 
withdraws  from  the  altar,  and  the  stated  minister  of  the  place  approaches 
it,  dressed  in  his  sacerdotal  vestments,  to  read  the  communion  service,  and 
to  consecrate  the  bread  and  wine,  which  he  administers  to  the  new  pastor, 
who  receives  it  upon  his  knees.  Some  few  hymns,  or  canticles,  and  the 
usual  benediction,  conclude  the  ceremony. 

At  their  first  entrance  into  the  church,  both  men  and  women  put  up  an 
ejaculatory  prayer,  the  former  holding  their  hats  and  the  latter  their  fans 
Mode  of  Wor-  before  their  faces.  The  same  ceremony  is  observed  as 
BhiP*  soon  as  divine  service  is  over.  The  prayer  generally  made 

use  of  on  these  occasions  is  the  Lord’s  Prayer.  When  the  congregation 
of  the  faithful  are  met  in  order  to  apply  themselves  to  any  exercise  of  devo- 
tion, whether  it  be  preaching,  or  reading  the  Scriptures  only,  or  praying, 
it  is  always  introduced  by  the  singing  of  some  psalms  or  spiritual  hymns 
suitable  to  the  occasion. 

They  have  two  sermons  at  least  every  Sunday,  especially  if  it  be  a 
solemn  festival,  that  is  to  say,  one  in  the  morning,  and  another  in  the  after- 
noon. There  is  a catechetical  lecture  besides,  at  which  their  probationers 
are  always  examined.  Their  burials  are  frequently  put  off,  likewise,  till 
Sunday,  for  the  benefit  of  a prayer,  or,  at  least,  a funeral  sermon,  which 
the  Lutherans  always  preach  upon  the  decease  of  any  of  their  members, 
whether  young  or  old,  rich  or  poor.  Their  texts  are  very  seldom  taken 
out  of  those  books  which  the  Lutherans  and  the  Protestants  call  apocry- 
phal. The  last  thing  which  we  shall  take  notice  of  in  relation  to  their 
sermons,  is,  that  of  their  circular  predications,  which  is  the  term  they 
make  use  of  to  distinguish  those  sermons  which  their  pastors  are  obliged 
to  preach  at  particular  times  in  the  metropolitan  church,  in  presence  of 
the  superintendent,  in  order  that  he  himself  may  form  a just  judgment  of 
their  method,  and  the  progress  they  make  in  the  ministerial  office ; also 
that  he  may  examine  their  principles,  and  prevent  them  deviating  from  the 
orthodox  faith. 

After  the  sermon,  the  service  concludes  with  some  select  prayers  or 
supplications  to  Almighty  God,  thanksgivings,  and  publications.  In  the 
first,  all  sick  persons,  all  women  labouring  of  child,  or  in  child-bed,  all 


358 


PROTESTANT  COMMUNITIES. 


that  travel  by  land  or  by  water,  all  persons  any  way  afflicted  or  distressed 
in  mind,  body,  or  estate,  are  recommended  to  God  as  proper  objects  of  his 
succour,  comfort,  and  assistance.  In  Denmark,  all  those  who  are  drawing 
near  to  the  time  appointed  for  the  consummation  of  their  marriage  are 
likewise  recommended  to  God  in  the  prayers  of  the  church.  In  their 
thanksgivings,  those  particular  persons  who  had  received  great  mercies 
desire  to  return  their  grateful  acknowledgments  to  Almighty  God  for  the 
same.  In  their  publications,  timely  notice  was  given  of  such  matters  as 
particularly  related  to  the  church ; that  is  to  say,  of  some  extraordinary 
acts  of  devotion,  such  as  the  observance  of  an  ensuing  solemn  festival,  or 
fast,  or  the  like,  &c.  In  some  places,  the  public  orders  of  the  civil  magis- 
trate are  read  in  the  pulpit. 

The  Lutherans  retain  the  use  of  the  altar  for  the  celebration  of  the  holy 
communion.  They  likewise  make  use  of  lighted  tapers  in  their  churches, 
of  incense,  and  a crucifix  on  the  altar,  of  the  sign  of  the  cross,  and  of 
images,  &c.  Several  of  their  doctors  acknowledge  that  such  materials  add 
a lustre  and  majesty  to  divine  worship,  and  fix  at  the  same  time  the  atten- 
tion of  the  people. 

The  Lutherans  retain  the  observance  of  several  solemn  festivals  after 
their  reformation.  They  keep  three  solemn  days  of  festivity  at  Christmas. 

In  some  Lutheran  countries,  the  people  go  to  church  on  the 
night  of  the  nativity  of  our  blessed  Saviour  with  lighted 
candles  or  wax-tapers  in  their  hands  ; and  the  faithful,  who  meet  in  the 
church,  spend  the  whole  night  there  in  singing,  and  saying  their  prayers 
by  the  light  of  them.  Sometimes  they  burn  such  a large  quantity  of  in- 
cense, that  the  smoke  of  it  ascends  like  a whirlwind,  and  their  devotees 
may  properly  enough  be  said  to  he  wrapped  up  in  it.  It  is  customary 
likewise  in  Germany  to  give  entertainments  at  such  times  to  friends  and 
relations,  and  to  send  presents  to  each  other,  especially  to  the  young  people, 
whom  they  amuse  with  very  idle  and  romantic  stories,  telling  them  that 
our  blessed  Saviour  descends  from  heaven  on  the  night  of  his  nativity,  and 
brings  with  him  all  kinds  of  playthings. 

They  have  three  holidays  at  Easter,  and  three  at  Whitsuntide,  as  well 
as  those  before  mentioned  at  Christmas.  These  festivals  have  nothing 
peculiar  in  them  with  respect  to  the  ceremonies  observed  at  those  times, 
but  with  regard  to  some  particular  superstitions,  ihey  are  remarkable 
enough ; as,  for  instance,  that  of  the  Paschal  water,  which  is  Jooked  on  as 
a sovereign  remedy  for  sore  eyes,  and  very  serviceable  in  uniting  broken 
limbs.  This  Paschal  water  is  nothing  more  than  common  river  water, 
taken  up  on  Easter-day,  before  the  rising  of  the  sun.  They  have  another 
superstitious  notion  with  respect  to  their  horses:  they  imagine  that  the 
swimming  them  in  the  river  on  Easter-day,  before  the  sun  rises,  preserves 
them  from  lameness. 


LUTHERANS. 


359 


Liturgy. 


The  other  festivals  observed  by  the  Lutherans  arc,  New-Year’s  day,  or 
the  Circumcision,  a festival  not  near  so  ancient  as  the  four  above  men- 
tioned ; the  festival  of  the  Three  Kings,  or,  otherwise,  the  Epiphany  ; 
the  Purification  of  the  Blessed  Virgin,  or  Candlemas ; and  Lady-day,  or 
the  Annunciation.  There  is  no  public  work  nor  service  devoted  to  the 
Blessed  Virgin,  nor  are  there  any  processions,  or  other  ceremonies,  which 
are  observed  by  the  Roman  Catholics  on  the  two  latter  festivals.  The  fes- 
tival of  the  Sacred  Trinity  is  solemnized  on  the  Sunday  after  Whit-Sunday ; 
that  of  St.  John  Baptist,  on  the  24th  of  June ; and  that  of  the  Visitation 
of  the  Blessed  Virgin,  on  the  2d  of  July,  as  it  is  by  the  Roman  Catholics. 
To  conclude,  the  festival  of  St.  Michael  the  Archangel,  or  rather  the  cere- 
monies observed  by  the  Lutherans  on  that  day,  are  the  remains  only  of  an 
ancient  custom,  which  has  been  preserved  among  them,  although  some- 
what extraordinary,  as  the  members  of  their  communion  retain  no  manner 
of  veneration  for  angels. 

In  1523,  Luther  drew  up  a formulary  of  the  mass  and  communion  for 
the  particular  service  of  the  church  of  Wittemberg.  Without  attempting 
to  particularize  the  various  parts  of  it,  it  may  be  observed 
that  all  the  churches  where  Lutheranism  prevailed  were 
obliged  entirely  to  conform  to  it.  However,  those  orders  were  never  punc- 
tually obeyed.  Some  Lutheran  countries  have  one  ritual,  and  some  an- 
other. There  is  a difference,  likewise,  in  their  liturgies,  though  as  to  the 
fundamental  articles,  they  all  agree. 

On  the  Sunday  when  the  communion  is  to  be  administered,  the  minister, 
immediately  after  the  sermon,  prays  to  Almighty  God  for  all  those  in 
particular  who  purpose  to  receive  the  holy  communion. 
There  is  no  form  of  prayer,  however,  for  that  purpose ; but 
the  minister  is  at  free  liberty  to  say  what  he  thinks  most  suitable  to  that 
solemn  occasion.  After  the  sermon,  likewise,  they  sing  a psalm,  or  some 
short  hymn  or  hymns,  adapted  to  that  particular  act  of  devotion.  While 
they  are  singing,  those  of  the  congregation  who  are  duly  prepared  for  the 
receiving  of  the  sacrament  advance  towards  the  altar,  and  fall  down  on 
their  knees  ; at  least,  so  many  of  them  as  can  with  convenience  approach 
it  at  once.  As  soon  as  the  hymn  is  over,  the  minister  says,  Let  us  pray  ; 
and  sings,  at  the  same  time,  the  Lord’s  Prayer;  and  when  the  congrega- 
tion have  said  Amen,  he  sings  the  words  of  the  institution  of  the  Lord’s 
Supper.  In  some  places  the  whole  congregation  sing,  with  an  audible 
voice,  both  the  prayer  and  the  words  of  the  institution  along  with  the  mi- 
nister, which  is  a manifest  error,  since  the  voice  of  the  whole  church,  in 
general,  drowns  that  of  the  celebrant,  or  officiating  pastor.  They  have  an- 
other custom,  which  is  not,  however,  looked  on  as  absolutely  essential,  and 
that  is,  to  make  the  sign  of  the  cross  on  the  host  at  the  time  of  pronounc- 
ing these  words,  This  is  my  body  ; and  another  on  the  cup,  when  those 


Communion. 


L_ 


560 


PROTESTANT  COMMUNITIES. 


other  words  are  repeated,  viz.  This  is  my  blood,  fyc.  Though  these  signs, 
after  all,  are  only  made  in  commemoration  of  the  cross  of  Christ,  which 
neither  add  or  diminish,  yet  it  has  been  observed  that,  should  the  minister 
neglect  those  signs,  some  feeble-minded  persons  would  be  offended  at  such 
omission,  and  imagine  that  the  sacrament  would  thereby  lose  its  sacred 
force  and  virtue.  It  is  not  only  this  sign  of  the  cross  made  on  the  ele- 
ments of  bread  and  wine  that  the  populace  lay  such  a stress  upon  as  a 
fundamental  article;  but  they  very  seldom  cut  a loaf  which  has  not  the 
sign  of  a cross  first  made  upon  it  with  a knife. 

In  several  parts  of  Saxony,  and,  indeed,  in  some  of  their  principal  cities, 
when  the  minister  consecrates  the  elements,  he  rings  a little  bell  twice,  in 
a very  solemn  manner;  and  in  most  Lutheran  churches,  the  pastor,  before 
he  administers  the  sacrament,  puts  on  his  surplice,  and  over  that  a vestment 
with  several  crosses  fastened  on  it,  which,  however,  ought  not  to  be  con- 
founded with  the  stole  worn  by  the  Roman  Catholic  priests,  as  there  is  no 
manner  of  resemblance  between  them.  In  some  places,  the  pastor,  after 
he  has  read  the  gospel  at  the  altar,  throws  the  vestment  before  mentioned 
over  his  head,  and  lays  it  on  the  table.  After  the  creed  is  sung,  he  goes 
into  the  pulpit,  and  preaches  in  his  surplice.  After  the  sermon  is  over,  he 
returns  to  the  altar,  and  resumes  his  vestment. 

We  shall  reckon  among  the  number  of  the  ceremonies  still  preserved 
among  them,  that  of  making  use  of  wafers  instead  of  bread  at  the  com- 
munion, on  each  of  which  there  is  the  figure  or  impression  of  a crucifix. 
When  the  communicant  has  received,  he  falls  down  on  his  knees  before  the 
altar, in  order  to  return  God  thanks  for  his  spiritual  refreshment:  in  several 
places  it  is  customary  to  congratulate  each  other  on  that  joyful  occasion. 
Two  clerks,  or  two  young  choristers,  who  attend  at  the  altar,  generally 
hold  a white  linen  napkin  before  the  communicants,  lest,  either  through  the 
carelessness  of  the  pastor,  who  administers  the  communion,  or  the  com- 
municant himself,  some  part  of  the  host  should  accidentally  fall  upon  the 
ground,  or  any  part  of  the  wine  be  spilt.  As  soon  as  the  communion  is 
over,  the  pastor  sings  a verse  or  two  of  some  psalm  suitable  to  the  occasion, 
with  a Hallelujah,  to  which  the  choir  answers  with  another.  The  pastor 
afterwards  continues  to  read  some  general  thanksgivings,  and  the  congre- 
gation, joining  with  the  choir,  answer,  Amen. 

The  Lutherans  never  administer  the  sacrament  to  infants ; but  it  is  cus- 
tomary among  them  to  carry  it  to  those  who  are  sick,  or  on  a death-bed  ; 

Communion  to  an^  method  observed  by  them  on  those  particular 

the  Sick.  occasions.  In  some  places  they  make  a kind  of  altar  of  the 

table  which  stands  in  the  sick  person’s  room,  that  is  to  say,  they  cover  it 
with  a piece  of  tapestry,  or  clean  linen  cloth,  and  set  tw'o  lighted  candles, 
or  wax-tapers,  upon  it,  and  a crucifix  between  them,  with  a paten  and 
chalice,  or  utensils,  or  vessels  appropriated  to  the  like  service.  According 


i 


LUTHERANS. 


3f?l 


Confession. 


to  the  discipline  of  the  Lutherans,  the  communion  ought  to  be  administered 
in  the  presence  of  some  of  the  party’s  relations  and  domestics  ; hut  if  the 
communicant  should  happen  to  have  no  such  friends  nor  servants  near 
him,  then  some  neighbours  ought  to  be  invited  to  be  witnesses  to  the  cele- 
bration of  it.  The  relations  or  friends  of  the  sick  person  are  permitted,  if 
they  think  proper,  to  partake  with  him  of  that  holy  ordinance,  and  for  that 
purpose,  they  must  have  notice  on  the  previous  night,  or  some  few  hours  at 
least,  that  they  may  be  duly  prepared  to  join  in  that  solemn  act  of  devotion. 
The  Lutherans  do  not  only  carry  this  their  private  communion  to  those  who 
are  sick  or  dying,  but  to  those  persons  likewise  who  are  far  advanced  in 
years,  and  incapable  of  attending  the  public  worship.  To  these  persons 
the  minister  who  gives  the  communion  to  them  makes  a serious  exhortation, 
which  may,  with  propriety,  be  called  a domestic  sermon,  adapted  to  such 
private  or  domestic  communion. 

Confession  is  looked  on  as  highly  necessary  and  expedient  in  all  places 
where  Lutheranism  prevails.  And  in  the  short  Lutheran  catechism,  there 
are  several  forms  of  confession  for  the  peculiar  assistance  and 
direction  of  those,  who  have  not  capacity  sufficient  of  them- 
selves to  reflect  and  contemplate,  as  they  ought,  on  the  nature  of  their 
sins  : such,  for  example,  are  those  forms  of  confession  principally  intended 
for  the  spiritual  improvement  of  masters  and  servants.  In  the  introduction 
to  these  formularies,  there  is  a discourse  by  way  of  dialogue  between  the 
penitent  and  the  minister  who  takes  his  confession,  beginning  with  the  fol- 
lowing address  : “ Reverend  and  dear  Sir,  I humbly  beseech  you  to  take  my 
confession,  and  for  the  love  of  God  to  pronounce  the  pardon  and  remission 
of  my  sins.”  If  the  penitent  be  not  conscious  to  himself  of  his  being  guilty 
of  any  of  the  sins  particularly  specified  in  the  formularies,  he  must  mention 
such  others  as  his  conscience  shall  at  that  time  accuse  him  of.  If  he  can 
think  of  none,  which  is  morally  impossible,  let  him,  says  the  catechism, 
mention  no  one  in  particular,  but  receive  the  pardon  and  remission  of  his 
sins,  on  making  a general  confession  only.  The  same  catechism  informs 
us,  that  the  confessor  asks  the  penitent  the  following  question,  which, 
beyond  all  doubt,  is  introduced  between  the  confession  and  the  absolution  : 
“Do  not  you  firmly  believe,  that  this  absolution  pronounced  by  me  is  an  ab- 
solution from  God  himself  ?”  After  the  penitent  has  answered  in  the 
affirmative,  the  minister  adds,  Amen,  or,  So  be  it. 

In  Denmark  and  Sweden,  their  form  of  excommunication  is  accompanied 
with  very  severe  penance.  The  Danish  ritual  informs  us,  that  the  party  ex- 

_ communicated,  when  he  first  appears  at  church,  is  turned  out 

Form  of  Fxcom-  r r 

munication.  with  disgrace  by  the  clerk  of  the  parish,  in  the  presence  of 

the  whole  congregation.  However,  if  the  excommunication  be  of  any  long 
continuance,  he  is  not  excluded  from  the  privilege  ol  attending  public 
worship,  and  joining  with  the  congregation  in  their  sermons,  and  other  acts 


3i/2 


PROTESTANT  COMMUNITIES. 


of  devotion  ; but  he  is  obliged  to  sit  in  a place  appointed,  and  at  some  dis- 
tance from  them  ; and  when  the  minister  comes  down  from  the  pulpit,  the 
clerk  before  mentioned,  who  admits  him,  conveys  him  out  of  the  church 
again.  In  regard  to  the  Swedes,  their  form  of  excommunication  is  equally 
rigid  and  severe.  Their  discipline  disclaims,  in  the  same  manner  as  that 
of  all  the  other  states  in  which  Lutheranism  prevails,  every  thing  which 
has  the  least  appearance  of  civil  punishment.  For,  according  to  the  doc- 
trine of  the  Lutherans  in  general,  no  minister  ought  to  confound  eccle- 
siastical penalties,  that  is  to  say,  the  exclusion  of  any  of  their  members  out 
of  the  congregation,  and  their  prohibition,  or  withholding  from  them  the 
holy  communion,  with  those  punishments  which  none  but  the  civil  magis- 
trates ought  to  inflict. 

The  Lutherans  baptize  their  children  within  a day  or  two  after  their 
birth.  In  case  the  infant  should  prove  too  weak  to  be  carried  to  church, 
they  baptize  him  at  home,  at  which  ceremony  one  or  two 
Baptism.  godfathers  must  always  attend.  The  exorcism  is  a cere- 
mony still  practised  in  some  countries.  Where  the  infant  is  in  apparent 
danger  of  death,  a layman  and  a midwife  together  may  baptize  it.  By 
the  ecclesiastical  law  of  Saxony,  a midwife  is  not  permitted  to  baptize  a 
dying  child,  till  after  she  has  found  out  some  man  to  assist  her.  Infants 
who  are  illegitimate  are  not  baptized  in  Denmark  at  the  same  time  as  those 
who  are  born  in  wedlock.  When  a bastard  is  baptized,  there  is  no  obla- 
tion made  on  the  altar.  As  to  foundlings,  their  birth  being  only  precari- 
ous and  uncertain,  they  are  baptized  at  church  as  other  children  ; and 
although,  when  they  are  taken  up,  there  be  a billet,  or  note,  to  intimate 
that  they  have  been  baptized,  yet  they  are  always  baptized  again,  because 
a testimony  of  that  nature  is  deemed  at  best  but  dubious.  Where  the 
infant  is  not  in  apparent  danger  of  death,  they  never  baptize  it  till  it  be 
entirely  weaned  from  the  mother’s  breast.  To  conclude,  they  never  bap- 
tize adult  fools,  nor  lunatics,  at  least,  till  they  are  restored  to  the  free  exer- 
cise of  their  rational  faculties,  and  are  capable  of  being  instructed  in  the 
principles  of  the  Christian  religion.  In  Sweden,  a father  is  under  no  obli- 
gation to  attend  at  the  baptism  of  his  child;  at  least,  he  is  not  always 
required  to  be  present.  All  legitimate  children  are  baptized  before  divine 
service  begins,  but  bastards  after  it  is  over. 

There  are  baptismal  fonts  in  some  of  the  Lutheran  churches,  but  not 
generally  in  all  of  them.  In  several  of  the  Saxon  churches,  an  angel, 
with  a basin  in  his  hand,  descends  from  the  ceiling  by  a private  pulley,  or 
some  other  secret  spring,  and  presents  the  basin  to  the  minister  who  is  to 
baptize  the  child.  In  other  places,  a table  is  brought  out  of  the  vestry,  and 
placed  before  the  altar  with  a basin  upon  it. 

The  preliminary  questions  over,  which  are  merely  formal,  the  minister 
makes  a discourse,  by  way  of  exhortation;  after  which,  he  exorcises  the 


LUTHERANS. 


363 


Confirmation. 


devil  in  the  form  following:  “Get  thee  hence,  thou  unclean  spirit,  and 
make  room  for  the  Holy  Ghost.”  The  minister,  at  the  same  time,  makes 
the  sign  of  the  cross  upon  the  infant,  saying  unto  him,  Receive  the  sign 
of  the  cross,  &c.,  and  laying  his  hand  upon  him,  reads  the  prayers,  and 
repeats  the  exorcism.  At  the  very  instant  the  child  is  baptized,  the  minister 
asks  the  sureties  for  him,  If  he  renounces  the  devil  and  all  his  works,  and 
if  he  believes  in*  God  the  Father,  Son,  and  Holy  Ghost,  &c.  After  that, 
he  baptizes  him  by  a triple  aspersion,  in  honour  of  the  Sacred  Trinity. 
The  whole  ceremony  concludes  with  a prayer  of  thanksgiving,  a benedic- 
tion on  the  child,  and  an  exhortation  to  the  sureties. 

As  to  the  form  of  confirmation  observed  by  the  Lutherans,  a virgin  of 
twelve  years  of  age,  or  a youth  of  fourteen,  is  deemed  duly  qualified  to 
receive  the  Lord’s  Supper,  provided  they  have  had  a liberal, 
education.  The  first  time  of  their  admission  to  the  holy 
communion  is  either  at  Easter  or  Michaelmas.  Their  pious  intention  is 
published  three  weeks  before  from  the  pulpit,  and  they  are  accordingly 
instructed  and  examined  twice  a week  during  that  interval,  by  way  of 
preparation.  Their  ministers  explain  to  them  the  duties  incumbent  on  a 
communicant,  and  the  spiritual  benefits  and  advantages  arising  from  the 
participation  of  that  blessed  sacrament.  In  short,  they  make  their  con- 
fession on  Easter-Monday,  and  receive  the  communion  the  day  following, 
sometimes  in  private,  and  sometimes  in  public  with  the  whole  congregation. 
Such  young  communicants  range  themselves  in  the  form  of  a semicircle, 
by  degrees,  as  they  rise  from  the  altar.  After  that  act  of  devotion,  the 
minister  reads  a prayer,  and  then  addressing  himself  to  the  whole  congre- 
gation, acquaints  them,  that  those  youths  are  ready,  with  an  audible  voice, 
to  render  a satisfactory  account  of  the  grounds  and  principles  of  the  religion 
which  they  profess.  He  examines  them  accordingly;  and  after  they  have 
fully  answered  all  his  queries,  he  spends  some  time  in  a suitable  exhorta- 
tion : the  congregation  sing  a hymn,  and  then  the  ceremony  concludes  with 
a proper  collect,  and  the  general  benediction. 

The  Lutheran  discipline,  with  respect  to  matrimony,  is  exceedingly  uni- 
form and  regular.  Luther  composed  a formulary  at  first  for  that  ordinance, 
from  which  there  has  been  afterwards  no  very  material 

Marriage  cere-  J 

monies.  deviation.  It  begins  with  their  banns,  and  in  order  to  the 

, consummation  of  a marriage,  where  there  is  no  lawful  impediment,  the 
parties  present  themselves  at  church  before  their  pastor,  who  asks  the 
bridegroom  whether  they  be  mutually  agreed  to  enter  that  holy  state,  and 
(hereupon  they  join  their  right  hands,  and  make  an  exchange  of  their 
respective  rings.  Then  the  pastor  proceeds  in  the  words,  or  to  the  purport 
following : A and  B being  desirous  to  enter  into  the  holy  state  of  matri- 
mony, before  all  this  congregation  here  present,  I do  hereby  declare  them 
man  and  wife,  in  the  name  of  the  Father,  and  the  Son,  and  the  Holy 


' 


361  TROTESTANT  COMMUNITIES. 

Ghost,  &c.  After  that,  he  reads  or  pronounces  extempore  at  the  altar, 
several  texts  of  Scripture  which  are  serious  exhortations  to  those  who  are 
irarried  ; and  the  whole  ceremony  concludes  with  a prayer  for  the  blessing 
of  God  on  their  future  endeavours.  This  is  the  form  according  to  Luther’s 
direction,  and  which  is  still  observed  to  this  day,  so  far  as  relates  to  the 
jurisdiction  of  the  church  in  that  particular. 

In  Saxony,  the  mechanics,  and  those  who  may  be  called  the  inferior 
tradesmen,  go  to  church  to  be  married,  attended  by  a long  train  of  their 
friends  and  acquaintance,  with  a band  of  musicians  before  them.  The 
same  custom  is  observed,  more  or  less,  in  several  other  places ; and  a great 
degree  of  caprice  and  extravagance  is  everywhere  blended  with  their  nup- 
tial ceremonies.  In  some  of  the  northern  provinces,  as  soon  as  the  proper 
inquiries  have  been  made  with  respect  to  the  bridegroom,  the  father  brings 
his  daughter  with  an  air  of  gravity  to  her  suitor,  saying  to  him  at  the  same 
time,  “I  give  you  my  daughter,  that  she  may  reverence  and  obey  you, 
that  she  may  be  your  wedded  wife,  that  she  may  lie  with  you,  be  the 
keeper  of  your  keys,  and  be  put  into  possession  of  one-third  of  your 
money  and  effects.”  In  several  states  of  Germany,  notwithstanding  it  is 
customary  for  the  parents  of  the  new-married  couple  to  defray  the  whole 
charges  of  their  nuptials,  yet  all  the  guests  who  are  invited  thereto  make 
presents  to  the  bride,  which,  for  the  most  part,  are  so  valuable  that  the 
bride’s  relations  are  so  far  from  being  at  any  expense,  that  they  are  con- 
siderable gainers  in  the  end. 

Whenever  the  married  couple  have  lived  in  that  state  for  twenty-five 
years  together,  their  nuptials  (at  least  as  to  the  external  form)  are  revived  ; 
which  second  marriage  is  called  their  silver  nuptials.  If  the  parties  have 
cohabited  for  fifty  years,  they  then  solemnize  their  golden  nuptials.  In 
the  celebration  both  of  the  one  and  the  other,  the  same  gayety  and  amuse- 
ments are  observed  as  those  at  their  first  marriage.  Persons  of  distinction, 
and  those  who  are  very  rich,  give  medals  to  their  friends  at  the  celebration 
of  the  silver  and  golden  nuptials. 

Their  burials  are  always  attended  with  singular  testimonies  of  true  piety 
and  devotion  ; and  sometimes  likewise  with  extraordinary  pomp  and  mag- 
_ . nificence.  Moreover,  it  is  customary  among  them  to  make 

monies.  a funeral  oration  over  the  deceased  without  distinction,  be 

the  party  rich  or  poor,  of  the  highest  or  the  meanest  extraction.  After 
the  sermon  is  over,  an  abstract  of  the  life  of  the  deceased  is  read  in  public. 
High  encomiums  are  given  of  all  those  who  have  distinguished  themselves 
by  their  exemplary  piety;  and  if  any  of  them  have  led  loose  and  profligate 
lives,  they  never  fail  to  publish  the  misdemeanors  of  the  dead,  for  the 
benefit  and  amendment  of  their  surviving  friends  and  relations.  It  is  cus- 
tomary, likewise,  to  make  funeral  processions,  and  accompany  the  corpse 
to  the  grave,  singing  all  the  time  some  select  hymns,  or  dirges,  suitable  to 


CHURCH  OF  ENGLAND. 


3G5 


the  solemn  occasion.  In  some  places,  the  principal  magistrates,  and  other 
persons  of  respectability  in  the  city,  are  invited  to  those  processions,  espe- 
cially if  the  deceased  were  a person  of  distinction  ; and  those  who  accom- 
pany the  corpse  to  the  grave  receive  an  acknowledgment  in  proportion  to 
their  quality  and  degree. 

On  the  day  appointed  for  the  interment  of  the  corpse,  the  relations, 
friends,  and  acquaintances  of  the  deceased,  meet  at  his  house.  One  or 
more  Lutheran  pastors  resort  likewise  to  the  same  place,  attended  by  a 
train  of  young  scholars,  sometimes  greater  and  sometimes  less,  with  their 
masters  at  the  head  of  them.  These  youth,  in  the  first  place,  sing  two 
or  three  hymns,  or  dirges,  before  the  door  of  the  deceased ; after  which 
they  march  in  the  front  of  the  procession  ; having  a large  crucifix,  or  at 
least  a cross,  carried  before  them.  An  inferior  clerk,  or  some  young 
scholar  appointed  for  that  purpose,  marches  close  by  the  side  of  the  corpse 
with  a small  cross,  which  is  afterwards  fixed  in  that  part  of  the  church- 
yard where  the  body  was  interred.  The  relations  and  friends  of  the 
deceased  follow  the  corpse ; the  men  first,  and  the  women  after  them. 
During  the  procession,  the  bells  are  generally  tolled,  out  of  respect  and 
complaisance  to  the  deceased,  and  several  hymns  and  other  dirges  are  sung 
as  they  march  along.  It  is  customary  likewise  to  open  the  coffin  at  the 
grave,  and  to  take  a last  farewell,  a last  melancholy  view,  of  their  departed 
friend,  and  afterwards  to  nail  his  coffin  up,  singing  at  the  same  time  a short 
hymn  suitable  to  the  occasion.  After  which  the  minister  reads  a proper 
collect,  and  pronounces  the  benediction.  In  the  next  place,  the  procession 
enters  the  church,  where  there  is  generally  a funeral  sermon,  either  out 
of  respect  to  the  deceased,  at  the  request  of  his  friends,  or  by  fiis  own  im- 
mediate direction. 

As  soon  as  the  corpse  is  let  dowrn  into  the  grave,  the  minister  throws  a 
small  quantity  of  earth  upon  it  three  times  successively : at  the  first  he 
says,  Of  the  dust  of  the  ground  wast  thou  born  : at  the  second,  To  dust 
shalt  thou  return : and  at  the  third,  Out  of  the  dust  shalt  thou  rise  again. 
After  that,  the  bearers  fill  up  the  grave.  The  funeral  oration  is  pro- 
nounced immediately  after  the  interment,  if  the  relations  be  willing  to 
defray  the  expense  of  it,  or  if  the  deceased  have  left  any  legacy  or  devise 
in  his  will  for  that  purpose. 


SEC.  II.— CHURCH  OF  ENGLAND. 

The  Church  of  England  dates  its  origin  from  the  time  of  the  Reforma- 
tion, when  Henry  VIII.  shook  off  the  pope’s  authority,  and  took  upon 
himself  the  title  of  “ Head  of  the  Church ,”  as  he  had  been 
previously  dignified  by  his  holiness  with  that  of  “ Defender 

of  the  Faith . The  last  of  these  titles,  which  are  hereditary  in  the  crown 

24 


PROTESTANT  COMMUNITIES, 


lub 

of  England,  was  obtained  as  a reward  for  a book  the  king  had  written  on 
the  Seven  Sacraments,  against  Luther’s  book  “Of  the  Captivity  of  Baby- 
lon.” The  first  title  was  an  assumed  one  ; but  soon  obtained  legal  sanc- 
tion by  the  consent  of  the  nation  at  large  ; taken  up  because  the  pope 
refused  to  sanction  Henry’s  divorce  from  Queen  Catherine,  his  affections 
having  been  transferred  to  Anne  Boleyn.  The  Archbishop  of  Canterbury, 
who  took  upon  himself  to  annul  the  former  marriage,  was  solemnly  con- 
demned by  the  pope  ; and  Henry,  out  of  revenge,  annulled  his  connection 
with,  and  threw  off  his  obedience  to,  the  papal  see.  He  became  supreme 
head  of  the  church  himself,  and  he  may,  in  a sense,  be  said  to  have  been 
the  founder  of  the  church  of  England.  Its  principles,  however,  are 
grounded  on  those  of  the  Reformation,  having,  in  many  respects,  a resem- 
blance to  the  Lutheran  tenets  and  practice. 

The  religious  tenets  or  doctrines  of  this  church  are  to  be  found  in  the 
book  of  Homilies,  consisting  of  short  moral  and  doctrinal 
discourses,  and  in  the  Thirty-Nine  Articles,  which,  with 
the  three  Creeds  and  Catechism,  are  inserted  in  the  Book  of  Common 
Prayer. 

Having  given  the  articles  of  the  Jewish  faith,  and  entered  fully  into  the 
creed  of  the  Mohammedans,  the  articles  of  the  Christian  faith,  as  held  by 
the  Church  of  England,  cannot  be  omitted.  To  these,  also,  will  ]be  added 
a Table  of  the  Constitutions  and  Canons  ecclesiastic.  The  Royal  Decla* 
ration  will  first  be  given. 


ROYAL  DECLARATION. 

Being  by  God’s  ordinance,  according  to  our  just  title,  Defender  of  the  Faith , and  Su- 
preme Goverftor  of  the  Church , vrithin  these  our  Dominions , We  hold  it  most  agreeable  to 
this  our  Kingly  office,  and  our  own  Religious  zeal,  to  conserve  and  maintain  the  Church 
committed  to  our  charge  in  the  unity  of  true  Religion,  and  in  the  bond  of  peace ; and  not 
to  suffer  unnecessary  disputations,  altercations,  or  questions  to  be  raised,  which  may  nou- 
rish faction  both  in  the  Church  and  Commonwealth.  We  have,  therefore,  upon  mature 
deliberation,  and  with  the  advice  of  so  many  of  our  Bishops  as  might  conveniently  be 
called  together,  thought  fit  to  make  this  Declaration  following. 

1 hat  the  Articles  of  the  Church  of  England — which  have  been  allowed  and  authorized 
heretofore,  and  which  our  Clergy  generally  have  subscribed  unto— do  contain  the  true 
doctrine  of  the  Church  of  England , agreeable  to  God’s  word : which  we  do  therefore 
ratify  and  confirm  ; requiring  all  our  loving  subjects  to  continue  in  the  uniform  profession 
thereof,  and  prohibiting  the  least  difference  from  the  said  Articles ; which  to  that  end  we 
command  to  be  new  printed,  and  this  Our  Declaration  to  be  published  therewith. 

That  we  are  Supreme  Governor  of  the  Church  of  England:  and  that  if  any  difference 
arise  about  the  external  policy,  concerning  the  Injunctions,  Canons,  and  other  Constitu- 
tions whatsoever  thereunto  belonging,  the  Clergy  in  their  Convocation  is  to  order  and 
settle  them,  having  first  obtained  leave  under  our  Broad  Seal  so  to  do:  and  We  approving 
their  said  Ordinances  and  Constitutions ; providing  that  none  be  made  contrary  to  the 
Laws  and  Customs  of  the  land. 

That  out  of  our  Princely  care  that  the  Churchmen  may  do  the  work  which  is  proper 
unto  them,  the  Bishops  and  Clergy,  from  time  to  time  in  Convocation,  upon  their  humble 
desire,  shall  have  license  under  our  Broad  Seal  to  deliberate  of  and  to  do  all  such  things, 
as,  being  made  plain  by  them,  and  assented  unto  by  Us,  shall  concern  the  settled  continu- 
ance of  the  Doctrine  and  Discipline  of  the  Church  of  E?igland,  now  established ; from 
which  we  will  not  endure  any  varying  or  departing  in  the  least  degree. 

That  for  the  present,  though  some  differences  have  been  ill-raised,  yet  We  take  comfort 
in  this,  that  all  Clergymen  within  our  Realm  have  always  most  willingly  subscribed  to 
the  .Art’cles  established  ; which  is  an  argument  to  Us,  that  they  all  agree  in  the  true, 
usual  literal  meaning  of  the  said  Articles;  and  that  even  in  those  curious  points,  in  which 


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367 


the  present  differences  lie,  men  of  all  sorts  take  the  Articles  of  the  Church  of  England  to 
he  for  them ; which  is  an  argument  again,  that  none  of  them  intend  any  desertion  of  the 
Articles  established. 

That  therefore  in  these  both  curious  and  unhappy  differences  which  have  for  so  many 
hundred  years,  in  different  times  and  places,  exercised  the  church  of  Christ , We  will  that 
all  further  curious  search  be  laid  aside,  and  these  disputes  shut  up  in  God’s  promises,  a3 
they  be  generally  set  forth  to  us  in  the  Holy  Scriptures,  and  the  general  meaning  of  the 
Articles  of  the  Church  of  England  according  to  them.  And  that  no  man  hereafter  shall 
either  print  or  preach,  to  draw  the  Article  aside  any  way,  but  shall  submit  to  it  in  the  plain 
and  full  meaning  thereof;  and  shall  not  put  his  own  sense  or  comment  to  be  the  meaning 
of  the  Article,  but  shall  take  it  in  the  literal  and  grammatical  sense. 

That  if  any  public  Reader  in  either  of  our  Universities,  or  any  Head  or  Master  of  a Col- 
lege, or  any  other  person  respectively  in  either  of  them,  shall  affix  any  new  sense  to  any 
Article,  or  shall  publicly  read,  determine,  or  hold  any  public  disputation,  or  suffer  any  such 
to  be  held  either  way,  in  either  of  the  Universities  or  Colleges  respectively  ; or  if  any 
Divine  in  the  Universities  shall  preach  or  print  any  thing  either  way,  other  than  is  already 
established  in  Convocation  with  our  Royal  assent ; he  or  they,  the  offenders,  shall  be 
liable  to  Our  displeasure,  and  the  Church’s  censure  in  our  Commission  Ecclesiastical,  as 
well  as  any  other : and  we  will  see  there  shall  be  due  execution  upon  them. 


THE  TABLE  OF  THE  THIRTY-NINE  ARTICLES, 

Agreed  upon  by  the  Archbishops  and  Bishops,  and  the  whole  Clergy,  in  the  Convocation 
holden  at  London , in  the  year  1562. 


1.  Of  Faith  in  the  Holy  Trinity. 

2.  Of  Christ  the  Son  of  God. 

3.  Of  his  going  down  into  Hell. 

4.  Of  his  Resurrection. 

5.  Of  the  Holy  Ghost. 

6.  Of  the  Sufficiency  of  the  Scripture. 

7.  Of  the  Old  Testament. 

8.  Of  the  three  Creeds. 

9.  Of  Original  or  Birth  Sin. 

10.  . Of  Free  Will. 

11.  Of  Justification. 

12.  Of  Good  Works. 

13.  Of  Works  before  Justification. 

14.  Of  Works  of  Supererogation. 

15.  Of  Christ  alone  without  Sin. 

16.  Of  Sin  after  Baptism. 

17.  Of  Predestination  and  Election. 

18.  Of  obtaining  Salvation  by  Christ. 

19.  Of  the  Church. 

20.  Of  the  Authority  of  the  Church. 

21 . Of  the  Authority  of  General  Councils. 


22.  Of  Purgatory. 

23.  Of  Ministering  in  the  Congregation. 

24.  Of  Speaking  in  the  Congregation. 

25.  Of  the  Sacraments. 

26.  Of  the  Unworthiness  of  Ministers. 

27.  Of  Baptism. 

28.  Of  the  Lord’s  Supper. 

29.  Of  the  Wicked,  which  eat  not  the  Body 

of  Christ. 

30.  Of  both  Kinds. 

31.  Of  Christ’s  One  Oblation. 

32.  Of  the  Marriage  of  Priests. 

33.  Of  excommunicate  Persons. 

34.  Of  the  Traditions  of  th^  Church. 

35.  Of  Homilies. 

36.  Of  Consecration  of  Ministers. 

37.  Of  Civil  Magistrates. 

38.  Of  Christian  Men’s  Goods. 

39.  Of  a Christian  Man’s  Oath. 

The  Ratification. 


ARTICLES  OF  RELIGION. 


I. — Of  Faith  in  the  Holy  Trinity . 

There  is  but  one  living  and  true  God,  everlasting,  without  body,  parts,  or  passions;  of 
infinite  power,  wisdom,  and  goodness ; the  Maker  and  preserver  of  all  things,  both  visible 
and  invisible.  And  in  unity  of  this  Godhead  there  be  three  Persons  of  one  substance, 
power,  and  eternity  ; the  Father,  the  Son,  and  the  Holy  Ghost. 

II- — Of  the  Word,  or  Son  of  God,  which  was  made  very  Man. 

The  Son,  which  is  the  Word  of  the  Father,  begotten  from  everlasting  of  the  Father,  the 
very  and  eternal  God,  of  one  substance  with  the  Father,  took  man’s  nature  in  the  womb 
of  the  Blessed  Virgin,  of  her  substance:  so  that  two  whole  and  perfect  natures— that  is 
to  say,  the  Godhead  and  Manhood — were  joined  together  in  one  Person,  never  to  be 
divided;  whereof  is  one  Christ  very  God  and  very  Man;  who  truly  suffered,  was  cruoi- 


368 


PROTESTANT  COMMUNITIES. 


fied,  dead  and  buried,  to  reconcile  his  father  to  us,  and  to  be  a sacrifice,  not  only  for  origi 
nal  guilt,  but  also  for  actual  sins  of  men. 


III. — Of  the  going  down  of  Christ  into  Hell. 

As  Christ  died  for  us,  and  was  buried,  so  also  it  is  to  be  believed,  that  he  went  down 
into  Hell. 


IV. — Of  the  Resurrection  of  Christ. 

Christ  did  truly  rise  again  from  death,  and  took  again  his  body,  with  flesh,  bones,  and 
all  things  appertaining  to  the  perfection  of  Man’s  nature,  wherewith  he  ascended  into 
Heaven,  and  there  sitteth,  until  he  return  to  judge  all  men  at  the  last  day. 


V. — Of  the  Holy  Ghost. 

The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is  of  one  substance,  majesty 
and  glory,  with  the  Father  and  the  Son,  very  and  eternal  God. 


VI. — Of  the  Sufficiency  of  the  Holy  Scriptures  for  Salvation. 

Holy  Scripture  containeth  all  things  necessary  to  salvation  : So  that  whatsoever  is  not 
read  therein,  nor  may  be  proved  thereby,  is  not  to  be  required  ofiany  man  that  it  should 
be  believed  as  an  article  of  faith,  or  be  thought  requisite  or  necessary  to  salvation.  In  the 
name  of  the  Holy  Scripture,  we  do  understand  those  canonical  Books  of  the  Old  and  New 
Testament,  of  whose  authority  was  never  any  doubt  in  the  Church. 


OF  THE  NAMES  AND  NUMBE 

Genesis. 

Exodus. 

Leviticus. 

Numbers. 

Deuteronomy. 

Joshua. 

Judges. 

Ruth. 

The  First  Book  of  Samuel. 

The  Second  book  of  Samuel. 
The  First  Book  of  Kings. 

The  Second  Book  of  Kings. 

And  the  other  Books,  as  Hierome  saith, 
instruction  of  manners,  but  yet  doth  it  not 
ure  these  following 

The  Third  Book  of  Esdras. 

The  Fourth  Book  of  Esdras. 

The  Book  of  Tobias. 

The  Book  of  Judith. 

The  rest  of  the  Book  of  Esther. 
The  Book  of  Wisdom. 

Jesus  the  Son  of  Sirach. 


OF  THE  CANONICAL  BOOKS. 

The  First  Book  of  Chronicles. 

The  Second  Book  of  Chronicles. 

The  First  Book  of  Esdras. 

The  Second  Book  of  Esdras. 

The  Book  of  Esther. 

The  Book  of  Job. 

The  Psalms. 

The  Proverbs. 

Ecclesiastes,  or  Preacher. 

Cantica,  or  Songs  of  Solomon. 

Four  Prophets  the  greater. 

Twelve  Prophets  the  less. 

e Church  doth  read  for  example  of  life  and 
pply  them  to  establish  any  doctrine : such 

Baruch  the  Prophet. 

The  Song  of  the  Three  Children. 

The  Story  of  Susanna. 

Of  Bel  and  the  Dragon. 

The  Prayer  of  Manasses. 

The  First  Book  of  Maccabees, 

The  Second  Book  of  Maccabees. 


All  the  Books  of  the  New  Testament,  as  they  are  commonly  received,  we  do  receive, 
and  account  them  Canonical. 

VII. — Of  the  Old  Testament. 

The  Old  Testament  is  not  contrary  to  the  New;  for  both  in  the  New  and  Old  Testa- 
ment everlasting  life  is  offered  to  mankind  by  Christ,  who  is  the  only  Mediator  between 
God  and  Man,  being  both  God  and  Man.  Wherefore  they  are  not  to  be  heard,  which 
feign  that  the  old  Fathers  did  look  only  for  transitory  promises.  Although  the  Law  given 
from  God  to  Moses,  as  touching  ceremonies  and  rites,  do  not  bind  Christian  men,  nor  the 
civil  precepts  thereof  ought  of  necessity  to  be  received  in  any  Commonwealth:  yet  not- 
withstanding, no  Christian  man  whatsoever  is  free  from  the  obedience  of  the  Command- 
ments which  are  called  moral. 

VIII. — Of  the  Three  Creeds. 

The  three  Creeds,  Nicene  Creed,  Athanasius’s  Creed,  and  that  which  is  commonly 
called  the  Apostle’s  Creed,  ought  thoroughly  to  be  received  and  believed  : for  they  may  be 
proved  by  most  certain  warrants  of  Holy  Scripture. 

IX. — Of  Original,  or  Birth  Sin. 

Original  sin  standeth  not  in  the  following  of  Adam — as  the  Pelagians  do  vainly  talk — but 
it  is  the  fault  and  corruption  of  the  nature  of  every  man,  that  naturally  is  engendered  of  the 
offspring  of  Adam  ; whereby  man  is  very  far  gone  from  original  righteousness,  and  is  of  his 
own  nature  inclined  to  evil,  so  that  the  Flesh  lusteth  always  contrary  to  the  Spirit ; and 


CHURCH  OF  ENGLAND. 


369 


therefore,  in  every  person,  born  into  this  world,  it  deserveth  God’s  wrath  and  damnation. 
And  this  infection  of  nature  doth  remain — yea,  in  them  that  are  regenerated  ; whereby  the 
lust  of  the  flesh,  called  in  Greek  phronema  sarkos,  which  some  do  expound  the  wisdom, 
some  sensuality,  some  the  affection,  some  the  desire  of  the  flesh,  is  not  subject  to  the  Law 
of  God.  And  although  there  is  no  condemnation  for  them  that  believe  and  are  baptized, 
yet  the  Apostle  doth  confess  that  concupiscence  and  lust  hath  of  itself  the  nature  of  sin. 

X.—  Of  Free  Will. 

The  condition  of  man  after  the  fall  of  Adam  is  such,  that  he  cannot  turn  and  prepare 
himself,  by  his  own  natural  strength  and  good  works,  to  faith  and  calling  upon  God: 
Wherefore  we  have  no  power  to  do  good  works,  pleasant  and  acceptable  to  God,  without 
the  grace  of  God,  by  Christ,  preventing  us,  that  we  may  have  a good  will,  and  working 
with  us,  when  we  nave  that  good  will. 

XI. — Of  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit  of  our  Lord  and  Saviour 
Jesus  Christ,  by  faith,  and  not  for  our  own  works  or  deservings.  Wherefore,  that  we  are 
justified  by  faith  only,  is  a most  wholesome  doctrine,  and  very  full  of  comfort : as  more 
largely  is  expressed  in  the  Homily  of  Justification. 

XII. — Of  Good  Works. 

Albeit  that  good  works,  which  are  the  fruits  of  faith,  and  follow  after  justification, 
cannot  put  away  our  sins,  and  endure  the  severity  of  God’s  Judgment ; yet  are  they  pleasing 
and  acceptable  to  God  in  Christ,  and  do  spring  out,  necessarily,  of  a true  and  lively  faith ; 
insomuch  that  by  them  a lively  faith  may  be  as  evidently  known,  as  a tree  discerned  by  the 
fruit. 

XIII. — Of  Works  before  Justification. 

Works  done  before  the  grace  of  Christ,  and  the  inspiration  of  the  Spirit,  are  not  pleasant 
to  God,  forasmuch  as  they  spring  not  of  faith  in  Jesus  Christ : neither  do  they  make  men 
meet  to  receive  grace,  or,  as  the  School  Authors  say,  deserve  grace  of  congruity  ; yea 
rather,  for  that  they  are  not  done  as  God  hath  willed  and  commanded  them  to  be  done,  we 
doubt  not  but  they  have  the  nature  of  sin. 

XIV. — Of  Works  of  Supererogation. 

Voluntary  works  besides,  over  and  above  God’s  Commandments,  which  they  call 
works  of  supererogation,  cannot  be  taught  without  arrogancy  and  impiety.  For  by  them 
men  do  declare,  that  they  do  not  only  render  unto  God  as  much  as  they  are  bound  to  do, 
but  that  they  do  more  for  his  sake,  than  of  bounden  duty  is  required  : whereas  Christ 
saith  plainly,  When  ye  have  done  all  that  are  commanded  to  you,  say,  We  are  unprofitable 
servants. 

XV. — Of  Christ  alone  without  Sin. 

Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all  things,  sin  only  except ; 
from  which  he  was  clearly  void,  both  in  his  flesh  and  in  his  spirit.  He  came  to  be  the 
Lamb  without  spot,  who,  by  sacrifice  of  himself  once  made,  should  take  away  the  sins  of 
the  world:  and  sin,  as  St.  John  saith,  was  not  in  him.  But  all  we  the  rest,  although  bap- 
tized and  born  again  in  Christ,  yet  offend  in  many  things  ; and,  if  we  say  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us. 

XVI. — Of  Sin  after  Baptism. 

Not  every  deadly  sin,  willingly  committed  after  Baptism,  is  sin  against  the  Holy  Ghcot, 
and  unpardonable.  Wherefore  the  grant  of  repentance  is  not  to  be  denied  to  sucn  as  faL 
into  sin  after  Baptism.  After  we  have  received  the  Holy  Ghost,  we  may  depart  from 
grace  given,  and  fall  into  sin  ; and  by  the  grace  of  God  we  may  arise  again,  and  ai  .end  our 
lives.  And  therefore  they  are  to  be  condemned,  which  say,  they  can  no  more  sin  as  .ong 
as  they  live  here,  or  deny  the  place  of  forgiveness  to  such  as  truly  repent. 

XVII. — Of  Predestination  and  Election. 

Predestination  to  life  is  the  everlasting  purpose  of  God,  whereby,  before  the  foundations 
of  the  world  were  laid,  he  hath  constantly  decreed  by  his  counsel,  secret  to  us,  to  deliver 
from  curse  and  damnation  those  whom  he  hath  chosen  in  Christ  out  of  mankind,  and  to 
bring  them  by  Christ  to  everlasting  salvation,  as  vessels  made  to  honour.  Wherefore,  they 
which  be  endued  with  so  excellent  a benefit  of  God,  be  called,  according  to  God’s  purpose, 
by  his  Spirit  working  in  due  season : They  through  grace  obey  the  calling : They  be 
justified  freely:  They  be  made  sons  of  God  by  adoption:  They  be  made  like  the  image 
of  his  only  begotten  Son  Jesus  Christ:  They  walk  religiously  in  good  works:  and,  at 
length,  by  God’s  mercy,  they  attain  to  everlasting  felicity. 

As  the  godly  consideration  of  Predestination  and  our  Election  in  Christ,  is  full  of  sweet, 
pleasant,  and  unspeakable  comfort  to  godly  persons,  and  such  as  feel  in  themselves  the 
working  of  the  Spirit  of  Christ,  mortifying  the  works  of  the  flesh  and  their  earthly  mem- 


370 


PROTESTANT  COMMUNITIES. 


bers,  and  drawing  up  their  mind  to  high  and  heavenly  things ; as  well  because  it  doth 
greatly  establish  and  confirm  their  faith  of  eternal  salvation  to  be  enjoyed  through  Christ, 
as  because  it  doth  fervently  kindle  their  love  towards  God:  so,  for  curious  and  carnal 
persons,  lacking  the  Spirit  of  Christ,  to  have  continually  before  their  eyes  the  sentence  ui 
God’s  Predestination,  is  a most  dangerous  downfall,  whereby  the  devil  doth  thrust  them 
either  into  desperation,  or  into  wretchlessness  of  most  unclean  living,  no  less  perilous  thaii 
desperation. 

Furthermore,  we  must  receive  God’s  promises  in  such  wise  as  they  be  generally  set 
forth  to  us  in  Holy  Scripture  : And  in  our  doings,  that  will  of  God  is  to  be  followed,  which 
we  have  expressly  declared  unto  us  in  the  word  of  God. 

XVIII. — Of  obtaining  eternal  Salvation  only  by  the  Name  of  Christ. 

They  also  are  to  be  had  accursed,  that  presume  to  say,  that  every  man  shall  be  saved  by 
the  law  or  sect  which  he  professeth,  so  that  he  be  diligent  to  frame  his  life  according  to 
that  law,  and  the  light  of  nature.  For  Holy  Scripture  doth  set  out  unto  us  only  the  name 
of  Jesus  Christ,  whereby  men  must  be  saved. 

XIX. — Of  the  Church. 

The  visible  Church  of  Christ  is  a Congregation  of  faithful  men,  in  the  which  the  pu  e 
word  of  God  is  preached,  and  the  Sacraments  be  duly  ministered  according  to  -Christ  a 
ordinance,  in  all  those  things  that  of  necessity  are  requisite  to  the  same. 

As  the  Church  of  Jerusalem,  Alexandria,  and  Antioch,  have  erred,  so  also  the  Churen 
of  Rome  hath  erred,  not  only  in  their  living  and  manner  of  ceremonies,  but  also  in  matters 
of  faith. 

XX. — Of  the  Authority  of  the  Church. 

The  Church  hath  power  to  decree  Rites  or  Ceremonies,  and  authority  in  controversies 
of  faith  : And  yet  it  is  not  lawful  for  the  Church  to  ordain  any  thing  that  is  contrary  to 
God’s  Word  written  ; neither  may  it  so  expound  one  place  of  Scripture,  that  it  be  repug- 
nant to  another.  Wherefore,  although  the  Church  be  a witness  and  a keeper  of  Holy 
Writ,  yet,  as  it  ought  not  to  decree  any  thing  against  the  same,  so  besides  the  same  ought 
it  not  to  enforce  any  thing  to  be  believed  for  necessity  of  salvation. 

XXI. — Of  the  Authority  of  General  Councils. 

General  Councils  may  not  be  gathered  together  without  the  commandment  and  will 
of  Princes;  and  when  they  be  gathered  together — forasmuch  as  they  be  an  assembly  of 
men,  whereof  all  be  not  governed  with  the  Spirit  and  Word  of  God — they  may  err,  and 
sometimes  have  erred,  even  in  things  pertaining  unto  God.  Wherefore,  things  ordained 
by  them  as  necessary  to  salvation  have  neither  strength  nor  authority,  unless  it  may  be 
declared  that  they  be  taker  out  of  Holy  Scripture. 

XXII. — Of  Purgatory. 

The  Romish  doctrine  concerning  Purgatory,  Pardons,  Worshipping,  and  Adoration,  as 
well  of  Images  as  of  Reliques,  and  also  Invocation  of  Saints,  is  a fond  thing,  vainly  invented, 
and  grounded  upon  no  warranty  of  Scripture,  but  rather  repugnant  to  the  Word  of  God. 

XXIII. — Of  Ministering  in  the  Congregation- 

It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of  public  preaching,  or  minis- 
tering the  Sacraments  in  the  Congregation,  before  he  be  lawfully  called  and  sent  to  exe- 
cute the  same.  And  those  we  ought  to  judge  lawfully  called  and  sent,  which  be  chosen 
and  called  to  this  work  by  men  who  have  public  authority  given  unto  them  in  the  Congre- 
gation, to  call  and  send  Ministers  into  the  Lord’s  vineyard. 


XXIV. — Of  Speaking  in  the  Congregation  in  such  a Tongue  as  the  People  unders.mdeth. 

It  is  a thing  plainly  repugnant  to  the  Word  of  God,  and  the  custom  of  the  primitive 
Church,  to  have  public  prayer  in  the  Church,  or  to  minister  the  Sacraments,  in  a tongue 
not  understanded  of  the  people. 

XXV. — Of  the  Sacraments. 

Sacraments  ordained  of  Christ,  be  not  only  badges  or  tokens  of  Christian  men’s  pro- 
fession ; but  rather  they  be  certain  sure  witnesses,  and  effectual  signs  of  grace,  and  God’s 
good-  will  towards  us,  by  the  which  he  doth  work  invisibly  in  us,  and  doth  not  only  quicken, 
but  also  strengthen  and  confirm  our  faith  in  him. 

There  are  two  Sacraments  ordained  of  Christ  our  Lord  in  the  Gospel,  that  is  to  say, 
Baptism,  and  the  Supper  of  the  Lord. 

Those  five,  commonly  called  Sacraments,  that  is  to  say,  Confirmation,  Penance,  Orders, 
Matrimony,  and  Extreme  Unction,  are  not  to  be  counted  for  Sacraments  of  the  Gospel, 
being  such  as  have  grown  partly  of  the  corrupt  following  of  the  Apostles,  partly  are  states 
of  life  allowed  in  the  Scriptures ; but  yet  have  not  like  nature  of  Sacramerts  with  Bap- 


CHURCH  OF  ENGLAND. 


371 


fism  and  the  Lord’s  Supper,  for  that  they  have  not  any  visible  sign  or  ceremony  ordained 
of  God. 

The  Sacraments  were  not  ordained  of  Christ  to  be  gazed  upon,  or  to  be  carried  about, 
but  that  we  should  duly  use  them.  And  in  such  only  as  worthily  receive  the  same,  they 
have  a wholesome  effect  or  operation;  but  they  that  receive  them  unworthily,  purchase  to 
themselves  damnation,  as  St.  Paul  saith. 

XXVI. — Of  the  Unworthiness  of  the  Ministers,  which  hinders  not  the  Effect  of  the  Sacra- 
ments. 

Although  in  the  visible  Church  the  evil  be  ever  mingled  with  the  good,  and  sometimes 
the  evil  have  chief  authority  in  the  ministration  of  the  Word  and  Sacraments;  yet  foras- 
much as  they  do  not  the  same  in  their  own  name,  but  in  Christ’s,  and  do  minister  bv  hie 
commission  and  authority,  we  may  use  their  ministry,  both  in  hearing  the  Word  of  God, 
and  in  the  receiving  of  the  Sacraments.  Neither  is  the  effect  of  Christ’s  ordinance  taken 
away  by  their  wickedness,  nor  the  grace  of  God’s  gifts  diminished  from  such  as,  by  faith, 
and  rightly,  do  receive  the  Sacraments  ministered  unto  them  ; which  be  effectual,  because 
of  Christ’s  institution  and  promise,  although  they  be  ministered  by  evil  men. 

Nevertheless,  it  appertaineth  to  the  discipline  of  the  Church,  that  inquiry  be  made  of 
evil  Ministers,  and  that  they  be  accused  by  those  that  have  knowledge  of  their  offences ; 
and  finally,  being  found  guilty,  by  just  judgment  be  deposed. 

XXVII  .—  Of  Baptism. 

Baptism  is  not  only  a sign  of  profession,  and  mark  of  difference,  whereby  Christian 
men  are  discerned  from  others  that  be  not  christened;  but  it  is  also  a sign  of  Regenera- 
tion, or  New  Birth;  whereby,  as  by  an  instrument,  they  that  receive  baptism  rightly, 
are  grafted  into  the  Church  ; the  promises  of  the  forgiveness  of  sin,  and  of  our  adoption 
to  be  the  sons  of  God  by  the  Holy  Ghost,  are  visibly  signed  and  sealed  ; faith  is  con 
firmed,  and  grace  increased,  by  virtue  of  prayer  unto  God.  The  Baptism  of  young  chil 
dren  is  in  any  wise  to  be  retained  in  the  Church,  as  most  agreeable  with  the  institution  of 
Christ. 

XXVIII. — Of  the  Lord' s Supper. 

The  Supper  of  the  Lord  is  not  only  a sign  of  the  love  that  Christians  ought  to  have 
among  themselves  one  to  another;  but  rather  it  is  a Sacrament  of  our  Redemption  by 
Christ’s  death:  insomuch  that  to  such  as  rightly,  worthily,  and  with  faith,  receive  the 
same,  the  bread  which  we  break  is  a partaking  of  the  body  of  Christ ; and  likewise,  the 
cup  of  blessing  is  a partaking  of  the  blood  of  Christ. 

Transubstantiation — or  the  change  of  the  substance  of  bread  and  wine  in  the  Supper 
of  the  Lord — cannot  be  proved  by  Holy  Writ ; but  is  repugnant  to  the  plain  words  of 
Scripture,  overthroweth  the  nature  of  a Sacrament,  and  hath  given  occasion  to  many  su- 
perstitions. 

The  body  of  Christ  is  given,  taken,  and  eaten  in  the  Supper,  only  after  an  heavenly  and 
spiritual  manner.  And  the  mean,  whereby  the  Body  of  Christ  is  received  and  eaten  in 
the  Supper,  is  Faith. 

The  Sacrament  of  the  Lord’s  Supper  was  not  by  Christ’s  ordinance  reserved,  carried 
about,  lifted  up,  or  worshipped. 

XXIX. — Of  the  Wicked , which  eat  not  the  Body  of  Christ  in  the  Use  of  the  Lord's 

Supper . 

The  wicked,  and  such  as  be  void  of  a lively  faith,  although  they  do  carnally  and  visibly 
press  with  their  teeth,  as  St.  Augustine  saith,  the  Sacrament  of  the  Body  and  Blood  of 
Christ ; yet  in  no  wise  are  they  partakers  of  Christ,  but  rather,  to  their  condemnation,  do 
eat  and  drink  the  sign  or  sacrament  of  so  great  a thing. 

XXX. — Of  both  Kinds. 

The  Cup  of  the  Lord  is  not  to  be  denied  to  the  Lay-people  ; for  both  the  parts  of  the 
Lord’s  Sacrament,  by  Christ’s  ordinance  and  commandment,  ought  to  be  ministered  to  all 
Christian  men  alike. 

XXXI. — Of  the  One  Oblation  of  Christ  finished  upon  the  Cross. 

The  offering  of  Christ  once  made,  is  that  perfect  Redemption,  Propitiation,  and  Satis- 
faction for  all  the  sins  of  the  whole  world,  both  original  and  actual : and  there  is  none  other 
satisfaction  for  sin  but  that  alone.  Wherefore  the  sacrifices  of  Masses,  in  the  which  it  was 
commonly  said,  that  the  Priest  did  offer  Christ  for  the  quick  and  the  dead,  to  have  remis- 
sion of  pain  or  guilt,  were  blasphemous  fables,  and  dangerous  deceits. 

XXXII. — Of  the  Marriage  of  Priests. 

Bishops,  Priests,  and  Deacons,  are  not'  commanded  by  God’s  Law,  either  to  vow  the 
estate  of  single  life,  or  to  abstain  from  marriage:  Therefore  it  is  lawful  for  their,  as  for 
all  other  Christian  men,  to  marry  at  their  own  discretion,  as  they  shall  judge  the  same  to 
serve  better  to  godliness. 


?72 


PROTESTANT  COMMUNITIES. 


XXXIII. — Of  excommunicate  Persons,  how  they  are  to  he  avoided. 

That  person,  which  by  open  denunciation  of  the  Church  is  rightly  cut  off  from  the 
unity  of  the  Church,  and  excommunicated,  ought  to  be  taken  of  the  whole  multitude  of 
the  faithful,  as  an  Heathen  or  Publican,  until  he  be  openly  reconciled  by  penance,  and 
received  into  the  Church  by  a Judge  that  hath  authority  thereunto. 

XXXIV. — Of  the  Traditions  of  the  Church. 

It  is  not  necessary  that  Traditions  and  Ceremonies  be  in  all  places  one,  or  utterly  like  ; 
for  at  ail  times  they  have  been  diverse,  and  may  be  changed  according  to  the  diversity  of 
Countries,  Times,  and  Men’s  Manners,  so  that  nothing  be  ordained  against  God’s  Word. 
Whosoever,  through  his  private  judgment,  willingly  and  purposely  doth  openly  break  the 
traditions  and  ceremonies  of  the  Church,  which  be  not  repugnant  to  the  Word  of  God, 
and  be  ordained  and  approved  by  common  authority,  ought  to  be  rebuked  openly — that 
others  may  fear  to  do  the  like — as  he  that  offendeth  against  the  common  order  of  the 
Church,  and  hurteth  the  authority  of  the  Magistrate,  and  woundeth  the  consciences  of  the 
weak  brethren. 

Every  particular  or  national  Church  hath  authority  to  ordain,  change,  and  abolish  cere- 
monies or  rites  of  the  Church,  ordained  only  by  man’s  authority,  so  that  all  things  be  done 
to  edifying. 

XXXV.—  Of  Homilies. 

The  Second  Book  of  Homilies,  the  several  titles  whereof  we  have  joined  under  this 
Article,  doth  contain  a godly  and  wholesome  doctrine,  and  necessary  for  rhese  times.;  as 
doth  the  former  Book  of  Homilies,  which  were  set  forth  in  the  time  of  Edward  the  Sixth ; 
and  therefore  we  judge  them  to  be  read  in  Churches  by  the  Ministers  diligently  and  dis- 
tinctly, that  they  may  be  understanded  of  the  people. 


OF  THE  NAMES 

1.  Of  the  right  Use  of  the  Church. 

2.  Against  Peril  of  Idolatry. 

3.  Of  Repairing  and  Keeping  clean  of 

Churches. 

4.  Of  Good  Works  ; first  of  Fasting. 

5.  Against  Gluttony  and  Drunkenness. 

6.  Against  Excess  of  Apparel. 

7.  Of  Prayer. 

8.  Of  the  Place  and  Time  of  Prayer. 

9.  That  Common  Prayer  and  Sacraments 

ought  to  be  administered  in  a known 
Tongue. 

10.  Of  the  reverent  Estimation  of  God’sWord. 


' THE  HOMILIES. 

11.  Of  Alms-doing. 

12.  Of  the  Nativity  of  Christ. 

13.  Of  the  Passion  of  Christ. 

14.  Of  the  Resurrection  of  Christ. 

15.  Of  the  worthy  Receiving  of  the  Sa- 

crament  of  the  Body  and  Bloou  ol 
Christ. 

16.  Of  the  Gifts  of  the  Holy  Ghost. 

17.  For  the  Rogation  Days. 

18.  Of  the  State  of  Matrimony. 

19.  Of  Repentance. 

20.  Against  Idleness. 

21.  Against  Rebellion. 


XXXVI. — Of  Consecration  of  Bishops  and  Ministers. 

The  book  of  Consecration  of  Archbishops  and  Bishops,  and  Ordering  of  Priests  nnd 
Deacons,  lately  set  forth  in  the  time  of  Edward  the  Sixth,  and  confirmed  at  the  same  time 
by  authority  of  Parliament,  doth  contain  all  things  necessary  to  such  consecration  and 
ordering;  neither  hath  it  any  thing  that  of  itself  is  superstitious  and  ungodly.  And  there- 
fore, whosoever  are  consecrated  or  ordered  according  to  the  rites  of  that  book  since  the 
second  year  of  the  fore-named  King  Edward,  unto  this  time,  or  hereafter  shall  be  conse- 
crated or  ordered  according  to  the  same  rites,  we  decree  all  such  to  be  rightly,  orderly,  and 
lawfully  consecrated  and  ordered. 

XXXVII. — Of  the  Civil  Magistrates. 

The  King’s  Majesty  hath  the  chief  power  in  this  realm  of  England  and  other  his  domi- 
nions, unto  whom  the  chief  government  of  all  estates  of  this  Realm,  whether  they  be 
ecclesiastical  or  civil,  in  all  causes  doth  appertain,  and  is  not,  nor  ought  to  be,  subject  to 
any  foreign  jurisdiction. 

Where  we  attribute  to  the  King’s  Majesty  the  chief  government,  by  which  titles  we 
understand  the  minds  of  some  slanderous  folks  to  be  offended,  We  give  not  to  our  Princes 
the  ministering  either  of  God’s  Word  or  of  the  Sacraments,  the  which  thing  the  Injunc- 
tions also,  lately  set  forth  by  Elizabeth  our  Queen,  do  most  plainly  testify;  but  that  only 
prerogative  which  we  see  to  have  been  given  always  to  all  godly  Princes  in  Holy  Scrip- 
tures by  God  himself;  that  is,  that  they  should  rule  all  estates  and  degrees  committed  to 
jheir  charge  by  God,  whether  they  be  ecclesiastical  or  temporal,  and  restrain  with  the  civil 
sword  the  stubborn  and  evil-doers. 

The  Bishop  of  Rome  hath  no  jurisdiction  in  this  Realm  of  England. 

The  law's  of  the  Realm  may  punish  Christian  men  with  death  for  heinous  and  grievous 
offences. 

It  is  lawful  for  Christian  men,  at  the  commandment  of  the  Magistrate,  to  wear  weapons, 
^ud  serve  in  the  wars. 


CHURCH  OF  ENGLAND. 


373 


XXXVIII. — Of  Christian  Men's  Goods , which  are  not  common. 

The  riches  and  goods  of  Christians  are  not  common,  as  touching  the  right,  title,  and 
possession  of  the  same,  as  certain  Anabaptists  do  falsely  boast.  Notwithstanding,  every 
man  ought,  of  such  things  as  he  possesseth,  liberally  to  give  alms  to  the  poor,  according 
to  his  ability. 

XXXIX. — Of  a Christian  Man's  Oath. 

As  we  confess  that  vain  and  rash  swearing  is  forbidden  Christian  men  by  our  Lord 
Jesus  Christ,  and  James  his  Apostle;  so  we  judge  that  Christian  religion  doth  not 
prohibit  but  that  a man  may  swear  when  the  Magistrate  requireth,  in  a cause  of  faith 
and  charity ; so  it  be  done,  according  to  the  Prophet’s  teaching,  in  justice,  judgment,  and 
truth. 


THE  TABLE  OF  THE  CONSTITUTIONS  AND  CANONS  ECCLESIASTIC  IS  AS 

FOLLOWS  : 

Of  the  Church  of  England. 

1.  The  King’s  Supremacy  over  the  Church  of  England,  in  causes  Ecclesiastical,  to  bo 

maintained. 

2.  Impugners  of  the  King’s  Supremacy  censured. 

3.  The  Church  of  England  a true  and  Apostolical  Church. 

4.  Impugners  of  the  Public  Worship  of  God,  established  in  the  Church  of  England, 

censured. 

5.  Impugners  of  the  Articles  of  Religion,  established  in  the  Church  of  England, 

censured. 

6.  Impugners  of  the  Rites  and  Ceremonies,  established  in  the  Church  of  England 

censured. 

7.  Impugners  of  the  Government  of  the  Church  of  England  by  Archbishops,  Bishops 

&c.,  censured. 

8.  Impugners  of  the  Form  of  consecrating  and  ordering  Archbishops,  Bishops,  &c.,  in 

the  Church  of  England,  censured. 

9.  Authors  of  Schism  in  the  Church  of  England,  censured. 

10.  Maintainers  of  Schismatics  in  the  Church  of  England,  censured. 

11.  Maintainers  of  Conventicles,  censured. 

12.  Maintainers  of  Constitutions  made  in  Conventicles,  censured. 

Of  Divine  Service  and  Administration  of  the  Sacraments. 

13.  Due  celebration  of  Sundays  and  Holy-days. 

14.  The  prescript  Form  of  Divine  Service  to  be  used  on  Sundays  and  Holy-days. 

15.  The  Litany  to  be  read  on  Wednesdays  and  Fridays. 

16.  Colleges  to  use  the  prescript  Form  of  Divine  Service. 

17.  Students  in  Colleges  to  wear  Surplices  in  time  of  Divine  Service. 

18.  A reverence  and  attention  to  be  used  within  the  Church  in  time  of  Divine  Service. 

19.  Loiterers  not  to  be  suffered  near  the  Church  in  time  of  Divine  Service. 

20.  Bread  and  Wine  to  be  provided  against  every  Communion. 

21.  The  Communion  to  be  thrice  a year  received. 

22.  Warnings  to  be  given  beforehand  for  the  Communion. 

23.  Students  in  Colleges  to  receive  the  communion  four  times  a year. 

24.  Copes  to  be  worn  in  Cathedral  Churches  by  those  that  administer  the  Communion. 

25.  Surplices  and  Hoods  to  be  worn  in  Cathedral  Churches,  when  there  is  no  com- 

munion. 

26.  Notorious  Offenders  not  to  be  admitted  to  the  Communion, 

27.  Schismatics  not  to  be  admitted  to  the  Communion. 

28.  Strangers  not  to  be  admitted  to  the  Communion. 

29.  Fathers  not  to  be  Godfathers  in  Baptism,  and  Children  not  Communicants, 

?0.  The  lawful  use  of  the  Cross  in  Baptism  explained. 

Ministers,  their  Ordination,  Function,  and  Charge. 

31.  Four  solemn  times  appointed  for  the  making  of  Ministers. 

32.  None  to  be  made  Deacon  and  Minister  both  in  one  day. 

33.  The  Titles  of  such  as  are  to  be  made  Ministers. 

34.  The  Quality  of  such  as  are  to  be  made  Ministers.  * 

35.  The  Examination  of  such  as  are  to  be  made  Ministers. 

36.  Subscription  required  of  such  as  are  to  be  made  Ministers. 

The  Articles  of  Subscription.— 'The  Form  of  Subscription. 

37.  Subscription  before  the  Diocesan. 

38  Revo'ters  after  Subscription,  censured. 


PROTESTANT  COMMUNITIES. 


'*74 


39.  Cautions  for  Institution  of  Ministers  into  Benefices. 

40.  An  Oath1  against  Simony  at  Institution  into  Benefices. 

41.  Licences  for  Plurality  of  Benefices  limited,  and  Residence  enjoined. 

42.  Residence  of  Deans  in  their  Churches. 

43.  Deans  and  Prebendaries  to  Preach  during  their  Residence. 

44.  Prebendaries  to  be  resident  upon  their  Benefices. 

45.  Beneficed  Preachers,  being  resident  upon  their  Livings,  to  Preach  every  Sunday. 

46.  Beneficed  Men,  not  Preachers,  to  procure  Monthly  Sermons. 

4~.  Absence  of  Beneficed  Men  to  be  supplied  by  Curates  that  are  allowed  Preachers. 

48.  None  to  be  Curates  but  allowed  by  the  Bishop. 

49.  Ministers,  not  allowed  Preachers,  may  not  expound. 

50.  Strangers  not  admitted  to  Preach  without  showing  their  Licence. 

51.  Strangers  not  admitted  to  Preach  in  Cathedral  Churches  without  sufficient  authority. 

52.  The  Names  of  Strange  Preachers  to  De  noted  in  a book. 

53.  No  Public  Opposition  between  Preachers. 

54.  The  Licences  of  Preachers  refusing  Conformity  to  be  Void. 

55.  The  Form  of  a Prayer  to  be  used  by  all  Preachers  before  their  Sermons. 

56.  Preachers  and  Lecturers  to  read  Divine  Service,  and  administer  the  Sacraments, 

twice  a year  at  the  least. 

57.  The  Sacraments  not  to  be  refused  at  the  hands  of  unpreaching  Ministers. 

58.  Ministers  reading  Divine  Service,  and  administering  the  Sacraments,  to  wear -Sur- 

plices, and  Graduates  therewithal  Hoods. 

59.  Ministers  to  Catechise  every  Sunday. 

60.  Confirmation  to  be  performed  once  in  three  years. 

61.  Ministers  to  prepare  Children  for  Confirmation. 

62.  Ministers  not  to  Marry  any  Persons  without  Bans  or  Licence. 

63.  Ministers  of  exempt  Churches  not  to  marry  without  Bans  or  Licence. 

64.  Ministers  solemnly  to  bid  Holy-days. 

65.  Ministers  solemnly  to  Denounce  Recusants  and  Excommunicates. 

66.  Ministers  to  Confer  with  Recusants. 

67.  Ministers  to  Visit  the  Sick. 

68.  Ministers  not  to  refuse  to  Christen  or  Bury. 

69.  Ministers  not  to  defer  Christening  if  the  Child  be  in  danger. 

70.  Ministers  to  keep  a Register  of  Christenings,  Weddings,  and  Burials. 

71.  Ministers  not  to  Preach,  or  administer  the  Communion,  in  Private  Houses. 

72.  Ministers  not  to  appoint  Public  or  Private  Fasts,  or  Prophecies,  or  to  Exorcise,  bat 

by  authority. 

73.  Ministers  not  to  hold  Private  Conventicles. 

74.  Decency  in  Apparel  enjoined  to  Ministers. 

75.  Sober  Conversation  required  in  Ministers. 

76.  Ministers  at  no  time  to  forsake  their  Calling. 

Schoolmasters. 

77.  None  to  teach  School  without  Licence. 

78.  Curates  desirous  to  Teach,  to  be  licensed  before  others. 

79.  The  Duty  of  Schoolmasters. 

Things  appertaining  to  Churches. 

80.  The  Great  Bible  and  Book  of  Common  Prayer,  to  be  had  in  every  Church. 

81.  A Font  of  Stone  for  Baptism  in  every  Church. 

82.  A decent  Communion  Table  in  every  Church. 

83.  A Pulpit  to  be  provided  in  every  Church. 

84.  A Chest  for  Alms  in  every  Church. 

85.  Churches  to  be  kept  in  sufficient  Reparations. 

86.  Churches  to  be  Surveyed,  and  the  Decays  certified  to  the  High  Commissioners. 

87.  A Terrier  of  Glebe-lands,  and  other  Possessions  belonging  to  Churches. 

88.  Churches  not  to  be  profaned. 

Church-wardens , or  Quest-men  ; and  Side-men , or  Assistants. 

89.  The  Choice  of  Church-wardens,  and  their  Account. 

90  The  Choice  of  Side-men,  and  their  joint  office  with  Church-wardens. 

Parish-  Clerks. 

91.  Parish-Clerks  to  be  Chosen  by  the  Minister. 

Ecclesiastical  Courts  belonging  to  the  Archbishop' s Jurisdiction. 

92.  None  to  be  Cited  into  divers  Courts  for  Probate  of  the  same  Will. 

93.  The  Rate  of  Bona  Nofabilia  liable  to  the  Prerogative  Court. 

94.  None  to  be  cited  into  the  Arches  or  Audiente,  but  dwellers  within  the  Archbishop’s 

Diocese,  or  Peculiars. 


CHURCH  OF  ENGLAND. 


375 


95.  The  Restraint  of  double  Quarrels. 

96.  Inhibitions  not  to  be  granted  without  the  Subscription  of  an  Advocate. 

97.  Inhibitions  not  to  be  granted  until  the  Appeal  be  exhibited  to  the  Judge. 

98.  Inhibitions  not  to  be  granted  to  factious  Appellants,  unless  they  first  Subscribe. 

99  None  to  marry  within  the  Degrees  prohibited. 

IOC.  None  to  marry  under  Twenty-pne  Years,  without  their  Parents’  Consent. 

101 . By  whom  Licences  to  marry  without^Bans  shall  be  granted,  and  to  what  sort  of  persons. 

102.  Security  to  be  taken  at  the  granting  of  such  Licences,  and  under  what  Conditions. 

103.  Oaths  to  be  taken  for  the  Conditions. 

104.  An  Exception  for  those  that  are  in  Widowhood. 

105.  No  Sentence  for  Divorce  to  be  given  upon  the  sole  confession  of  the  parties. 

106.  No  Sentence  for  Divorce  to  be  given  but  in  open  Court. 

107.  In  all  Sentences  for  Divorce,  Bond  to  be  taken  for  not  marrying  during  each  other’s  life- 
]J8.  The  Penalty  for  Judges  offending  in  the  Premises. 

Ecclesiastical  Courts  belonging  to  the  Jurisdiction  of  Bishops  and  Archdeacons , and  the 
Proceedings  in  them. 

109.  Notorious  Crimes  and  Scandals  to  be  certified  into  Ecclesiastical  Courts  by  Pre- 

sentment. 

110.  Schismatics  to  be  presented. 

111.  Disturbers  of  Divine  Service  to  be  presented. 

112.  Non- Communicants  at  Easter  to  be  presented. 

113.  Ministers  may  present. 

114.  Ministers  shall  present  Recusants. 

115.  Ministers  and  Church-wardens  not  to  be  sued  for  presenting. 

116.  Church- wardens  not  bound  to  present  oftener  than  twice  a year. 

117.  Church- wardens  not  to  be  troubled  for  not  presenting  oftener  than  twice  a year. 

118.  The  old  Church-wardens  to  make  their  Presentments  before  the  newr  be  sworn. 

119.  Convenient  time  to  be  assigned  for  framing  Presentments. 

120.  None  to  be  cited  into  Ecclesiastical  Courts  by  process  of  Quorum  Nomina. 

121.  None  to  be  cited  into  several  Courts  for  one  Crime. 

122.  No  Sentence  of  Deprivation  or  Deposition  to  be  pronounced  against  a Minister,  but  by 

the  Bishop. 

123.  No  Act  to  be  sped  but  in  open  Court. 

124.  No  Court  to  have  more  than  one  Seal. 

125.  Convenient  Places  to  be  chosen  for  the  keeping  of  Courts. 

126.  Peculiar  and  inferior  Courts  to  exhibit  the  original  Copies  of  Wills  into  the  Bishop’s 

Registry. 

Judges  Ecclesiastical , and  their  Surrogates. 

127.  The  Quality  and  Oath  of  Judges. 

128.  The  Quality  of  Surrogates. 

Proctors. 

129.  Proctors  not  to  retain  Causes  without  the  lawful  Assignment  of  the  Parties. 

130.  Proctors  not  to  retain  Causes  without  the  counsel  of  an  Advocate. 

131.  Proctors  not  to  conclude  in  any  Cause  without  the  knowledge  of  an  Advocate. 

132.  Proctors  prohibited  the  Oath,  In  animam  domini  sui. 

133.  Proctors  not  to  be  clamorous  in  Court. 

Registrars. 

134  Abuses  to  be  reformed  in  Registrars. 

135.  A certain  Rate  of  Fees  due  to  all  Ecclesiastical  Officers. 

136.  A Table  of  the  Rates  and  Fees  to  be  set  up  in  Courts  and  Registries. 

137.  The  whole  Fees  for  showing  Letters  of  Orders,  and  other  Licences,  due  but  once  in 

every  Bishop’s  time. 

Apparitors. 

138.  The  Number  of  Apparitors  restrained. 

Authority  of  Synods. 

139.  A National  Synod  the  Church  Representative. 

140.  Synods  conclude  as  well  the  absent  as  the  present. 

141.  Depravers  of  the  Synod,  censured. 


376 


PROTESTANT  COMMUNITIES. 


AN  ADMONITION, 

TO  ALL  SUCH  AS  SHALL  INTEND  HEREAFTER  TO  ENTER  THE  STATE  OF  MATRIMONY, 
GODLY  AND  AGREEABLE  TO  LAWS. 

First, —That  they  contract  not  with  such  persons  as  be  hereafter  expressed,  nor  with  any 
of  like  degree,  against  the  law  of  God,  and  the  laws  of  the  realm. 

Secondly, — That  they  make  no  secret  contracts,  without  consent  or  counsel  of  then 
parents  or  elders,  under  whose  authority  they  be,  contrary  to  God’s  laws  and  man’s 
ordinances.  . 

Thirdly, — That  they  contract  not  anew  with  any  other  upon  divorce  and  separation  made 
by  the  judge  for  a time,  the  laws  yet  standing  to  the  contrary. 

I.  It  is  to  be  noted,  That  those  persons  which  be  in  the  direct  line  ascendent  and  descend* 

ent,  cannot  marry  together,  although  they  be  never  so  far  asunder  in  degree. 

II.  It  is  also  to  be  noted,  that  Consanguinity  and  Affinity,  (letting  and  dissolving  Matri- 
mony,) is  contracted  as  well  in  them  and  by  them  which  be  of  kindred  by  the  one 
side,  as  in  and  by  them  which  be  of  kindred  by  both  sides. 

III.  Item,  That,  by  the  laws,  Consanguinity  and  Affinity,  (letting  and  dissolving  Matri- 
mony,) is  contracted  as  well  by  unlawful  company  of  man  and  woman,  as  by  lawful 
marriage. 

IV.  Item,  In  contracting  betwixt  persons  doubtful,  which  be  not  expressed  in  this  Table, 
it  is  most  sure  first  to  consult  with  men  learned  in  the  laws,  to  understand  what  is 
lawful,  what  is  honest  and  expedient,  before  the  finishing  of  their  contracts. 

V.  Item,  That  no  Parson,  Vicar  or  Curate,  shall  solemnize  Matrimony  out  of  his  or  their 
cure,  or  parish  church  or  chapel,  and  shall  not  solemnize  the  same  in  private  houses, 
nor  lawless  and  exempt  churches,  under  the  pains  of  the  law  forbidding  the  same. 
And  that  the  Curate  have  their  certificates,  when  the  parties  dwell  in  divers  parishes. 

VI.  Item,  The  Bans  of  Matrimony  ought  to  be  openly  announced  in  the  Church  by  the 
Minister  three  several  Sundays  or  Festival-days,  to  the  end  that  who  will  and  can 
allege  any  impediment,  may  be  heard,  and  that  stay  may  be  made  till  further  trial,  if 
any  exception  be  made  there  against  it,  upon  sufficient  caution. 

VII.  Item,  Who  shall  maliciously  object  a frivolous  impediment  against  a lawful  matri- 
mony to  disturb  the  same,  is  subject  to  the  pains  of  the  law. 

VIII.  Item,  Who  shall  presume  to  contract  in  the  degrees  prohibited,  (though  he  do  it 
ignorantly,)  besides  that  the  fruit  of  such  copulation  may  be  judged  unlawful,  is  also 
punishable  at  the  Ordinary’s  discretion. 

IX.  If  any  Minister  shall  conjoin  any  such,  or  shall  be  present  at  such  contracts  making, 
he  ought  to  be  suspended  from  his  ministry  for  three  years,  and  otherwise  to  be 
punished  according  to  the  laws. 

X.  Item,  It  is  further  ordained,  That  no  Parson,  Vicar,  nor  Curate,  do  preach,  treat,  or 

expound,  of  his  own  voluntary  invention,  any  matter  of  controversy  in  the  Scriptures, 
if  he  be  under  the  degree  of  a Master  of  Arts,  except  he  be  licensed  by  his  Ordinary 
thereunto,  but  only  for  the  instruction  of  the  people  read  the  Homilies  already  set 
forth,  and  such  other  form  of  doctrine  as  shall  be  hereafter  by  authority  published; 
and  shall  not  innovate  nor  alter  any  thing  in  the  Church,  or  use  any  old  rite  or  cere- 
mony, which  be  not  set  forth  by  public  authority. 


CHURCH  OF  ENGLAND. 


377 


“DEGREES  OF  MARRIAGE, 

«5ET  FORTH  BY  THE  MOST  REVEREND  FATHER  IN  GOD,  MATTHEW  PARKER,  ARCHBISHOP  Ot 
CANTERBURY,  PRIMATE  OF  ENGLAND  AND  METROPOLITAN.  1563. 

None  shall  come  near  to  any  of  the  kindred  or  his  flesh  to  uncover  their  shame  : 

I am  the  Lord.’ — Levit.  xviii.  6. 


“ A Man  may  not  Marry  his 

Grandmother,  Grandfather’s  Wife,  Wife’s 
Grandmother. 

Father’s  Sister,  Mother’s  Sister,  Father’s 
Brother’s  Wife,  Mother’s  Brother’s  Wife, 
Wife’s  Father’s  Sister,  Wife’s  Mother’s 
Sister. 

Mother,  Step-Mother,  Wife’s  Mother, 
Daughter,  Wife’s  Daughter,  Son’s  Wife’s 
Sister,  Wife’s  Sister,  Brother’s  Wife, 
Son’s  Daughter,  Daughter’s  Daughter, 
Son’s  Son’s  Wife. 

Daughter’s  Son’s  Wife,  Wife’s  Son’s 
Daughter,  Wife’s  Daughter’s  Daughter. 

Brother’s  Daughter,  Sister’s  Daughter, 
Brother’s  Son’s  Wife,  Sister’s  Son’s 
Wife,  Wife’s  Brother’s  Daughter,  Wife’s 
Sister’s  Daughter. 


“ A Woman  may  not  Marry  with  her 

Grandfather,  Grandmother’s  Husband,  Hus- 
band’s Grandfather. 

Father’s  Brother, Mother’s  Brother, Father’s 
Sister’s  Husband,  Mother’s  Sister’s 
Husband,  Husband’s  Father’s  Brother, 
Husband’s  Mother’s  Brother,  Father, 
Step-Father,  Husband’s  Father,  Son, 
Husband’s  Son,  Daughter’s  Husband, 
Brother,  Husband’s  Brother,  Sister’s 
Husband. 

Son’s  Son,  Daughter’s  Son,  Son’s  Daugh- 
ter’s Husband,  Daughter’s  Daughter’s 
Husband,  Husband’s  Son’s  Son,  Hus- 
band’s Daughter’s  Son. 

Brother’s  Son,  Sister’s  Son,  Brother’s 
Daughter’s  Husband,  Sister’s  Daughter’s 
Husband,  Husband’s  Brother’s  Son, 
Husband’s  Sister’s  Son.” 


Concerning  some  of  the  doctrines  professed  by  the  church  of  England, 
her  members  are  not  agreed:  a very  great  majority  of  the  clergy  insisting 
upon  it  that  the  church  is  not  Calvinistic,  in  regard  to  the  doctrine  of  pre- 
destination, irresistible  grace,  and  the  final  perseverance  of  the  saints ; 
while  a very  respectable  and  increasing  portion  of  the  clergy  and  laity 
maintain,  with  great  confidence,  that  the  17th  article  roundly  and  plainly 
asserts  the  great  and  important  doctrine  of  predestination,  as  taught  by 
Calvin  and  the  first  reformers.  The  warm,  not  to  say  acrimonious,  dis- 
putes which  this  difference  of  construction  put  upon  the  articles  has  occa- 
sioned, have  tended  to  increase  the  number  of  dissenters. 

Two  archbishops  are  at  the  head  of  the  English  hierarchy  ; those  of 
Canterbury  and  of  York  both  style  themselves  primates  ; and  in  order  to 
English  Hie-  reconcile  the  difference,  it  was  decided,  that  the  Archbishop 
tarchy.  0f  Canterbury  should  be  called  primate  of  all  England,  and 

the  Archbishop  of  York  on \y  primate  of  England.  The  oath  of  supre- 
macy is  taken  by  the  king  as  head  of  the  church,  and  as  such  on  the  day 
of  his  coronation,  he  puts  on  a surplice,  a stole,  and  a dalmatic.  When  a 
bishopric  becomes  vacant,  the  canons  of  the  cathedral  give  notice  of  it  to 
the  king,  and  desire  his  leave  to  choose  another.  His  majesty,  at  the  same 
time  that  he  sends  the  conge-d’elire,  recommends  the  individual  whom 


378 


PROTESTANT  COMMUNITIES. 


it  is  his  will  they  should  elect ; and  then  the  dean  and  chapter  choose 
the  person  so  named.  The  bishop  so  chosen  is  consecrated,  installed, 
renders  homage  to  the  king,  takes  the  oath,  and  pays  the  first-fruits.  The 
other  prerogatives  which  the  king  enjoys,  as  head  of  the  church,  are  to 
make  ordinances  respecting  ceremonies  and  exterior  rites,  with  the  advice 
of  the  ecclesiastical  commissioners,  or  of  the  metropolitan ; to  call  or  pro- 
rogue the  convocation  ; and  to  enact  the  decrees  of  synods  into  laws.  But 
all  this  still  leaves  him  in  the  state  and  condition  of  a lay  head,  and  the 
profession  of  faith  says,  that  the  supreme  governing  of  all  the  states  of  the 
kingdom,  whether  ecclesiastical  or  spiritual,  in  all  cases  whatever,  belongs 
to  him,  yet  so  that  he  is  not  invested  with  a power  to  preach  the  word  of 
God,  or  administer  the  sacraments. 

The  bishop  is  superior  to  a priest,  and  a priest  to  a deacon.  The  essen- 
tial office  of  a deacon  is  to  see  that  the  wants  of  the  poor  he  supplied,  to 

Ordination  of  ass^st  t^le  Priest  (or  minister)  at  the  communion  service,  to 
Deacons.  bless  those  who  present  themselves  to  be  married,  to  bap- 

tize, to  bury  the  dead,  to  preach,  and  to  read  to  the  people  the  Holy  Scrip- 
tures, or  the  homilies.  Their  ordination  consists  first  in  a sermon  or 
dxhortation  preached  to  them,  which  being  concluded,  the  archdeacon,  or 
whoever  officiates  in  his  stead,  presents  them  to  the  bishop,  who  inquires 
of  the  said  archdeacon,  whether  he  has  examined  them  and  found  them 
deserving  ; he  then  directs  his  speech  to  the  congregation  present,  both  to 
know  if  there  be  any  existing  impediment  to  the  election,  and  to  recom- 
mend the  candidates  to  the  prayers  of  the  congregation.  After  some 
pra3mrs  and  litanies,  the  third  chapter  of  St.  Paul’s  first  epistle  to  Timothy, 
from  v.  8 to  the  end  of  that  chapter,  is  read  to  the  deacons,  or  chapter  vi. 
of  the  Acts  of  the  Apostles,  from  v.  2 to  8.  Then  they  take  the  oath  of 
supremacy,  and  among  several  questions  put  to  them,  the  bishop  asks 
them,  whether  they  have  m them  an  interior  call  from  the  Holy  Ghost  to 
take  upon  them  ♦he  office  of  a deacon.  The  answer  to  this  question  being 
made  in  the  affirmative,  the  bishop  puts  the  New  Testament  into  their 
hands,  and  gives  them  authority  to  read  and  preach  the  word  of  God  to  the 
faithful.  He  receives  the  communion  himself,  and  gives  it  to  all  whom  he 
has  ordained.  The  whole  ceremony  is  concluded  with  a prayer  suitabls 
to  the  occasion,  and  the  blessing. 

The  ordination  of  priests  consists  of  prayers,  exhortations,  and  imposi- 
tion of  hands.  By  the  constitutions  of  the  year  1603,  the  time  appointed 

oration  Gf  f°r  orders  is  on  those  Sundays  which  follow  the 

Pnests-  Ember  weeks  during  the  service,  in  the  cathedral  or  paro- 

chial churches  where  the  bishops  reside,  in  the  presence  of  the  archdeacon, 
the  dean,  and  two  prebendaries,  or  at  least  of  four  grave  persons,  who  must 
be  masters  of  arts,  and  have  lawful  power  to  preach.  They  are  only  as 
witnesses  to  the  ordination,  which  belongs  solely  to  the  bishop  ; he  alone 


CHURCH  OF  ENGLAND. 


379 


has  authority  to  say  to  those  who  are  ordained,  “receive  the  Holy  Ghost:” 
the  other  four  only  pray  with  the  bishops,  and  lay  their  hands  upon  the 
ordained,  with  this  difference,  that,  among  the  English  as  with  the  Catho- 
lics, the  imposition  of  the  bishop’s  hands  denotes  his  power  and  authority 
to  ordain,  whereas  that  of  the  witnesses  is  only  a mark  of  their  approbation 
and  consent  to  their  being  admitted  to  the  brotherhood,  if  that  expression 
may  be  used.  To  become  a priest,  it  is  necessary  to  be  made  first  a dea- 
con ; but  both  orders  may  be  received  on  one  and  the  same  day.  After 
the  examen,  and  the  exhortation  which  is  immediately  before  the  commu- 
nion service,  the  epistle  is  read,  Acts,  chap.  xx.  from  v.  IT  to  36,  and  if 
both  orders  be  given  on  the  same  day,  the  3d  chap,  of  the  first  epistle  to 
Timothy  is  added.  The  reading  of  the  gospel  follows,  out  of  the  last 
chapter  of  St.  Matthew,  from  v.  11  to  the  end  of  that  chapter;  or  out  of 
St.John,  chap.  xx.  from  v.  10  to  24.  Then  the  Yeni  Creator  is  sung  or 
read.  The  rest  differs  but  little  from  the  deacon’s  ordination.  The  con- 
gregation is  desired  to  join  in  mental  prayer  for  the  happy  success  of  this 
ceremony ; silence  is  maintained  for  some  short  time  ; then  the  bishop 
prays  aloud,  and  immediately  lays  his  hands,  and  the  priests  then  present 
lay  theirs  upon  those  who  are  ordained,  and  who  are  kneeling.  The 
bishop  uses  at  the  same  time  this  form,  so  much  found  fault  with  by  the 
puritans  or  dissenters:  “Receive  the  Holy  Ghost.  Sins  shall  be  forgiven 
to  all  those  to  whom  you  forgive  them,  &c.  Be  faithful  dispensers  of  the 
word  of  God  and  of  the  sacraments,”  &c.  This  being  said,  he  puts  the 
Bible  into  their  hands. 

The  bishop  is,  under  Christ,  according  to  the  doctrine  of  the  Church  of 

Ordination  of  England,  the  first  pastor  of  the  church.  Inferior  ministers 

Bishops  and  Arch-  , , . , . , , . . , 

bishops.  are  only  his  deputies  ; when  he  is  absent,  the  priest  may 

bless  the  people,  but  whenever  he  is  present  at  the  divine  service,  it 
belongs  to  him  to  pronounce  the  blessing. 

There  are  two  archbishops  and  twenty-four  bishops  in  England  ; they 
enjoy  the  dignity  of  barons,  and  take  place  before  those  of  the  laity  ; so 
the  Bishop  of  London,  being  the  first  bishop,  is  likewise  the  first  baron  ; all 
are  peers  of  the  realm,  and  sit  in  the  House  of  Lords,  except  the  Bishop 
of  the  Isle  of  Man,  who  is  named  by  and  holds  of  a subject.  The  arch* 
bishops  are  called  Your  Grace,  which  title  is  also  bestowed  on  dukes.  The 
bishops  are  styled  Right  Reverend  Fathers  in  God. 

At  the  consecration  of  bishops  or  archbishops,  the  3d  chap,  of  St.  Paul’s 
first  epistle  to  Timothy,  from  v.  1 to  8,  is  read  ; then  some  verses  out  of 
chap.  x.  or  xxi.  of  St.  John’s  Gospel ; the  creed  is  said  ; the  bishop  elected 
is  presented  by  two  other  bishops  to  the  archbishop  of  the  province,  or  to 
another  bishop  officiating  for  him.  “ Right  Reverend  Father  in  Christ,” 
they  say,  “ we  present  to  you  this  pious  and  learned  man,  to  be  consecrated 
bishop.”  The  king’s  order  for  his  consecration  is  produced  and  read 


1 


380  PROTESTANT  COMMUNITIES. 


openly.  The  bishop  elect  takes  the  oath  of  supremacy,  and  that  of  obedi- 
ence to  his  metropolitan,  which  last  is  omitted  at  the  consecration  of  an 
archbishop.  The  consecrator  moves  the  congregation  to  pray,  saying  to 
them, — Brethren,  it  is  written  in  the  gospel  of  St.  Luke,  that  our  Saviour 
Christ  continued  the  whole  night  in  prayer,  before  he  did  choose  and  send 
forth  his  twelve  apostles.  It  is  written  also  in  the  Acts  of  the  Apostles, 
that  the  disciples  did  fast  and  pray  before  they  laid  hands  on  Paul  and 
Barnabas  and  sent  them  forth.  Let  us,  therefore,  following  the  example 
of  our  Saviour  Christ  and  his  Apostles,  first  fall  to  prayer,  &c.  Then  the 
litany  is  said  ; and  after  this  passage,  That  it  may  please  thee  to  illumi- 
nate all  bishops, &c.,  the  following  prayer  is  inserted:  That  it  may  please 
thee  to  bless  this  our  brother  elected,  and  to  send  thy  grace  upon  him,  that 
he  may  duly  execute  the  office  whereunto  he  is  called,  to  the  edifying  of 
thy  church,  &c.  The  people  answer.  We  beseech  thee  to  hear  us,  &c. 
The  litany  ends  with  a prayer,  after  which  the  archbishop,  sitting  in  his 
chair,  says  to  him  that  is  to  be  consecrated,  “Brother,  forasmuch  as  the 
holy  Scripture  and  the  ancient  canons  command  that  we  should  not  be 
hasty  in  laying  on  hands,  and  admitting  any  person  to  government  in  the 
church  of  Christ,  which  he  has  purchased  with  no  less  price  than  the 
effusion  of  his  own  blood ; before  I admit  you  to  this  administration,  I will 
examine  you,”  &c.  The  question  ends  with  a prayer,  which  is  followed 
by  the  hymn  of  the  Holy  Ghost,  or  the  Yeni  Creator,  said  or  sung,  at  the 
end  of  which  the  archbishop  says  another  long  prayer.  Then  the  archbi- 
shop and  bishops  present  lay  their  hands  upon  the  head  of  the  n'ected 
bishop,  the  archbishop  saying:  Receive  the  Holy  Ghost ; ard  romember 
that  thou  stir  up  the  grace  of  God  which  is  given  thee  by  this  imposition 
of  our  hands,  &c.  Still  keeping  one  hand  on  the  head  of  the  bishop  elect, 
with  the  other  he  delivers  him  the  Bible,  saying,  Give  heed  unto  reading, 
exhortation,  and  doctrine;  think  upon  the  things  contained  in  this  book,  &c. 
Be  to  the  flock  of  Christ  a shepherd,  not  a wolf;  hold  up  the  weak ; be 
so  merciful ; so  minister  discipline,  &c.  Then  the  archbishop  and  the  new 
bishops,  with  others,  receive  the  communion  : and  the  whole  ceremony 
concludes  with  a prayer  by  way  of  collect,  to  desire  Almighty  God  to  pour 
down  his  blessing  on  the  new  bishop. 

English  bishops  have  their  own  vicars,  and  officials,  in  each  diocese ; 
but  the  officials  are  more  known  in  England  by  the  name  of  chancellors. 
These  are  the  true  and  chief  officials,  but  there  are  some  commissioners 
who  are  often  mistaken  for  them.  Their  archdeacons,  who  in  ancient 
times  were  only  the  first  among  deacons,  are  now  in  the  English  church 
above  priests.  Bishops  are  called  reverend,  archbishops  most  reverend, 
archdeacons  venerable  : common  priests  have  no  title  bestowed  upon  them. 
The  archdeacon’s  chief  function  is  to  visit  the  diocese  by  procuration  in 
default  of  the  bishop  or  vicar,  at  least  once  in  three  years. 


CHURCH  OF  ENGLAND. 


381 


The  chief  ornament  by  which  churchmen  are  distinguished  from  the 
laity  is  the  surplice : the  ministers  of  the  Church  of  England  are  to  put  it 
on  whenever  they  administer  any  sacrament,  and  on  several  other  occa- 
sions, the  particulars  of  which  we  need  not  mention.  Bishops,  deans, 
canons  in  cathedral  churches,  wear  a cope  besides  the  surplice,  and  are  to 
put  it  on  at  the  communion  service,  administration  of  sacraments,  or  any 
other  religious  function  which  is  to  be  performed  with  solemnity. 

No  one  can  be  made  a deacon  before  twenty-three,  nor  a priest  before 
twenty-four,  nor  a bishop  before  thirty.  Some  pastors,  either  priests  or 
ministers,  have  the  title  of  rectors,  as  belonging  to  such  churches  as  at 
the  Reformation  were  independent  of  any  monastery.  Others  are  only 
vicars,  but  for  life.  Lastly,  some  are  barely  curates,  without  any  benefice, 
and  receive  their  scanty  salary  from  the  rectors  or  bishops. 

The  convocation  of  the  clergy  is  a kind  of  parliament : the  archbishops 
and  bishops  are  the  upper  house ; the  lower  is  composed  of  the  inferior 
clergy,  viz.  twenty-six  deans,  sixty  archdeacons,  five  hundred  and  seventy- 
six  canons,  besides  curates  and  deacons.  They  meet  upon  the  concerns  of 
the  church,  tithes,  raising  taxes,  ecclesiastical  laws,  which  must  afterwards 
be  approved  by  the  king  and  parliament.  They  hold  likewise  national 
synods,  which  keep  an  exact  correspondence  in  their  deliberations,  and 
make  no  absolute  definition,  but  with  a unanimous  consent. 

The  customs  established  in  the  performance  of  divine  service,  and 
appointed  by  the  English  liturgy,  are : that  all  priests  and  deacons  are 
required  to  say  daily  the  morning  and  evening  prayers.  The 
ivme  ervic  . or(jer  js  same#  They  begin  with  several  passages 

of  Scripture,  which  the  minister  says  aloud.  These  passages  are  followed 
by  an  exhortation  to  prepare  for  the  general  confession  of  sins,  which  is 
said  kneeling,  by  the  minister  and  the  whole  congregation  : this  ceremony 
is  as  ancient  as  St.  Basil,  and  was  not  then  peculiar  to  his  diocese,  but 
universally  practised  in  the  whole  church.  The  absolution  is  pronounced 
by  the  priest  standing,  the  people  still  kneeling ; for  receiving  forgiveness 
requires  an  humble  posture,  but  forgiving  shows  authority.  The  Church  of 
England  uses  three  different  forms  of  absolution  ; one  in  the  morning  and 
evening  prayer,  another  at  the  visitation  of  the  sick,  and  a third  at  the 
communion  service.  After  the  absolution,  the  priest  and  congregation,  all 
kneeling,  say  the  Lord’s  prayer,  which  is  followed  by  some  responses,  a 
psalm,  some  lessons  out  of  the  Old  Testament,  as  set  down  in  the  calendar 
at  the  beginning  of  the  liturgy,  the  singing  or  reciting  the  Te  Deum  or 
Benedicite  omnia;  another  lesson  out  of  the  New  Testament,  a hymn,  or 
a psalm ; the  creed  said  or  sung,  to  which  the  people  stand ; the  Lord’s 
pra3rer  a second  time ; several  responses,  three  collects,  a prayer  for  the 
king  and  queen,  another  for  the  royal  family,  a third  for  the  clergy,  St. 

Chrysostom’s  prayer,  and  the  blessing.  The  rubric  says,  that  the  minister 
25 


382 


PROTESTANT  COMMUNITIES. 


must  stand  when  he  reads  the  lessons,  and  turn  himself  towards  the  con- 
gregation, that  he  may  be  heard  the  better : this  is  very  rational,  for  those 
lessons,  the  decalogue,  &c.,  are  an  instruction  to  the  people  : but  when  he 
addresses  himself  to  God  by  prayer,  by  saying  or  singing  a psalm,  or  by 
confession,  he  must  then  turn  from  the  people  and  look  towards  the  upper 
end  of  the  chancel,  which  is  the  chief  and  most  reverential  part  of  the 
church.  Hymns  and  psalms  are  sung  or  said  in  a standing  posture,  as  an 
evident  token  that  the  hearts  of  the  people  are  raised  to  God  with  joy  : the 
same  situation  is  kept  at  the  singing  or  saying  the  creed,  to  show  how 
ready  they  are  to  make  an  open  profession  of  their  faith,  to  give  an  account 
of  it,  to  justify  and  defend  it.  Betwixt  the  creed  and  the  Lord’s  prayer 
repeated  a second  time,  the  priest  says,  “The  Lord  be  with  you.”  The 
people  answer,  “ And  with  your  spirit.”  We  shall  not  trouble  our  readers 
with  the  various  expositions  of  the  oremus,  the  short  litany,  and  the  re- 
sponses ; but  we  cannot  omit,  that  the  collects  are  said  to  be  so  named 
because  the  priest  said  them  when  the  whole  assembly  was  met,  or  because 
the  devotion  of  all  the  faithful  was  collected  or  joined  to  offer  that  prayer  to 
God,  or  because  the  priest  unites  several  petitions  into  one,  or  lastly, 
because  it  is  a collection  of  several  short  sentences  of  Scripture. 

The  prayers,  collects,  and  lessons  often  vary,  on  some  days,  as  Christ- 
mas, Epiphany,  &c.  The  Athanasian  creed  is  said  or  sung  instead  of  that 
of  the  Apostles  or  of  Nice*  Sunday  morning,  Wednesday,  and  Friday,  the 
long  litany  is  said  or  sung.  Particular  prayers  are  said  likewise  on  special 
occasions,  as  for  rain,  for  fair  weather,  for  a time  of  famine,  or  great  dearth, 
for  success  in  war,  against  popular  commotions,  epidemic  or  contagious 
distempers ; every  day  also  in  Ember  weeks,  for  those  who  are  to  be  or- 
dained, for  the  parliament  while  it  sits  ; which  prayers  are  all  either  to 
obtain  mercy  from  God,  or  to  give  him  thanks  for  favours  received. 

Sunday  is  a day  which  all  Christians  keep  with  great  solemnity  ; but 
none  more  than  the  English ; the  gravity,  decency,  regularity,  and  out- 
ward devotion,  which  are  apparent  throughout  the  kingdom  on  that  day, 
are  worthy  of  commendation. 

The  communion  is  one  of  the  principal  sacraments  of  the  Church  of 
England,  for  which  purpose  the  altar,  for  this  name  is  often  given  by  the 

. . . . members  of  the  Church  of  England  to  the  communion  table, 

of  Sacraments.  ought  to  have  a clean  white  linen  cloth  upon  it,  and  to  stand 

in  the  body  of  the  church,  or  in  the  chancel,  where  morning  and  evening 
prayers  are  appointed  to  be  said.  At  all  other  times  the  said  table  is 
covered  with  a silk  carpet,  and  set  in  a decent  place  altar-wise.  The 
priest,  standing  at  the  north  side  of  the  table,  says  the  Lord’s  prayer,  with 
a collect,  then  rehearses  distinctly  the  ten  commandments  ; after  each,  the 
people,  kneeling,  say,  “ Lord  have  mercy  on  us,  and  incline  our  hearts  to 
keep  this  law.”  This  is  followed  by  a collect  for  the  king  [or  queen 


CHURCH  OF  ENGLAND. 


383 


regnant,]  which  the  priest  says  standing;  the  collect  of  the  day,  the  epistle, 
and  gospel,  at  which  last  the  people  stand,  as  they  do  likewise  at  the  sing- 
ing or  reciting  the  Nicene  or  Constantinopolitan  creed,  which  is  done 
immediately  after  the  gospel.  Then  the  curate  declares  unto  the  people 
what  holidays  and  fasting  days  are  in  the  week  following  to  be  observed ; 
and,  if  occasion  be,  publishes  the  bans  of  matrimony,  reads  briefs,  citations, 
and  excommunications,  and  nothing  is  proclaimed  or  published  in  the 
church  during  the  time  of  divine  service  but  by  the  minister;  nor  by  him, 
any  thing  but  what  is  prescribed  in  the  rules,  or  enjoined  by  the  king,  or 
by  the  ordinary  of  the  place. 

Then  follows  the  sermon,  which  being  ended,  alms  are  taken  for  the 
poor,  or  other  purposes ; this  is  followed  by  prayers  and  exhortations ; 
after  which,  the  priest  stands  up  before  the  table,  and  having  so  ordered 
the  bread  and  wine  that  he  may  with  the  more  readiness  and  decency 
break  the  bread  before  the  people,  and  take  the  cup  into  his  hands,  says 
the  prayer  of  consecration,  which  begins  the  third  part  of  the  communion 
service;  the  wording  of  it  is  very  remarkable,  and  runs  thus  : — “Hear  us, 
O merciful  Father,  and  grant  that  we,  receiving  these  thy  creatures  of 
bread  and  wine,  according  to  Jesus  Christ’s  holy  institution,  in  remem- 
brance of  his  death  and  passion,  may  be  partakers  of  his  most  blessed 
body  and  blood,  who  in  the  same  night  that  he  was  betrayed  took  bread, 
and  when  he  had  given  thanks,  he  brake  it,  and  gave  it  to  his  disciples, 
saying,  Take,  eat,  this  is  my  body  which  is  given  for  you,  do  this  in 
remembrance  of  me.  Likewise,  after  supper,  he  took  the  cup,  and  when 
he  had  given  thanks,  he  gave  it  to  them,  saying,  Drink  ye  all  of  this, 
for  this  is  my  blood  of  the  new  testament,  which  is  shed  for  you,  for 
th^  remission  of  sins.  Do  this  as  oft  as  ye  shall  drink  it  in  remembrance 
of  me.” 

The  priest  first  receives  the  communion  in  both  kinds  himself,  then 
proceeds  to  deliver  the  same  to  the  bishops,  priests,  and  deacons,  (if  any  be 
present ;)  and  after  that,  to  the  people  also  in  order  into  their  hands,  all 
meekly  kneeling.  They  receive  it  in  their  hands,  because  the  custom  of 
receiving  it  in  their  mouths,  from  the  priest’s  hand,  savours  too  much  of 
transubstantiation. 

The  priest  says  a prayer  when  he  gives  the  bread,  and  another  when 
the  cup  is  given  to  any  one.  If  the  consecrated  bread  or  wine  be  exhausted 
before  all  have  communicated,  the  priest  is  to  consecrate  more.  If,  on  the 
contrary,  there  remains  any  when  all  have  communicated,  the  minister 
returns  to  the  Lord’s  table,  and  reverently  places  upon  it  what  remains  of 
the  consecrated  elements,  covering  the  same  with  a clean  linen  cloth.  Here 
begins  the  fourth  and  last  part  of  the  communion  service.  The  Lord’s 
praj^er  is  said  by  the  minister,  the  people  repeating  after  him  every  peti- 
tion ; then  follows  another  form  of  thanksgiving ; after  which,  “Glory  be  t<? 


384 


PROTESTANT  COMMUNITIES. 


God  on  high,”  a hymn  to  which  antiquity  has  given  the  appellation  oi 
angelical.  The  whole  service  is  concluded  by  the  priest  (or  bishop,  if  he 
be  present)  dismissing  the  congregation  with  a blessing. 

The  rubric  says,  that  it  is  most  convenient  baptism  should  not  be  ad- 
ministered but  upon  Sundays,  and  other  holydays,  when  the  greatest  number 
of  people  are  assembled  ; as  well  for  that  the  congrega- 
tion there  present  may  testify  the  receiving  of  them  that  be 
newly  baptized  into  the  number  of  Christ’s  church  ; as  also  because,  in  the 
baptism  of  infants,  every  man  present  may  be  put  in  remembrance  of  his 
own  profession  made  to  God  in  his  baptism,  or  that  made  for  them  by  their 
godfathers  or  godmothers.  Nevertheless,  (if  necessity  so  require,)  children 
may  be  baptized  on  any  other  day.  Every  male  child  must  have  two 
godfathers  and  one  godmother ; and  every  female  one  godfather  and  two 
godmothers  ; who,  with  the  children,  must  be  ready  at  the  font  immediately 
after  the  last  lesson  of  the  morning  or  evening  prayer.  The  priest  coming 
to  the  font,  which  is  then  to  be  filled  with  pure  water,  and  standing  there, 
asks  the  usual  question,  exhorts  the  people  to  pray,  says  two  prayers  for 
the  child,  reads  a gospel,  (Mark  x.  13,  and  following,)  explains  it,  gives 
God  thanks,  tells  the  godfathers  and  godmothers  their  duty,  receives  their 
renouncing  the  devil,  and  repeats  with  them  the  profession -of  faith  ; after 
which,  and  a few  more  prayers,  he  takes  the  child  into  his  hands,  desires 
the  godfathers  and  godmothers  to  name  the  child;  and  then,  naming  it  after 
them,  he  sprinkles  it  with  the  water,  saying,  N.  I baptize  thee,  &c.  The 
ceremony  ends  with  the  minister’s  signing  the  child  with  the  cross,  saying 
the  Lord’s  prayer,  giving  thanks  to  God,  and  a second  charge  to  the  god- 
fathers and  godmothers. 

As  to  the  ministration  of  baptism  to  those  who  are  of  riper  years,  and 
able  to  answer  for  themselves : first,  they  are  examined  whether  they  be 
sufficiently  instructed  in  the  principles  of  the  Christian  religion  ; then, 
they  are  exhorted  to  prepare  themselves  with  prayers  and  fastings  for  the 
receiving  of  his  holy  sacrament.  If  they  be  found  fit,  the  godfathers  and 
godmothers  present  them  at  the  font  on  the  day,  and  at  the  time  appointed 
The  godf?.thers  and  godmothers  are  not  to  answer,  as  they  did  in  infant 
baptism,  for  the  persons  christened,  in  quality  of  their  spiritual  fathers  or 
mothers  ; they  rather  are  present  as  witnesses  only.  The  priest  directs 
his  discourse  and  exhortations  to  the  persons  baptized,  prays  for  them,  and 
with  them  ; they  themselves  renounce  the  devil  and  all  his  works,  the  vain 
pomp  and  glory  of  this  world,  with  all  covetous  desires  of  the  same,  and 
the  carnal  desires  of  the  flesh.  They  make  their  profession  of  faith ; after 
which,  and  some  few  prayers  said  by  the  minister,  he  takes  each  person 
to  be  baptized  by  the  right  hand,  and  placing  him  conveniently  by  the 
font,  he  dips  him  in  the  water,  or  pours  water  upon  him,  saying,  N.  I bap- 
tize thee,  &c.  Then  he  receives  them  into  the  church,  signs  them  with 


CHURCH  OF  ENGLAND. 


335 


Confirmation. 


the  cross,  gives  thanks  to  God,  and  ends  with  a short  exhortation,  first  to 
the  godfathers  and  godmothers,  then  to  the  person  baptized,  recommending 
it  to  him  to  be  confirmed  by  the  bishop  so  soon  after  his  baptism  as  conve- 
niently may  be,  that  so  he  may  be  admitted  to  the  holy  communion. 

In  the  Church  of  England,  as  among  Catholics,  the  bishops  are  sole 
ministers  of  the  religious  ceremony  of  confirmation.  The  short  catechism, 
which  every  person  is  to  learn  before  he  is  brought  to  be 
confirmed  by  the  bishop,  is  to  be  seen  in  the  Book  of  Com- 
mon Prayer.  The  Church  of  England  orders,  that,  for  the  instruction  of 
the  faithful  beginners,  “The  curate  of  every  parish  shall  diligently  upon 
Sundays  and  holydays,  after  the  second  lesson  at  evening  prayer,  openly 
in  the  church  instruct  and  examine  so  many  children  of  his  parish  sent 
unto  him  in  the  catechism.  All  fathers,  mothers,  masters,  or  mistresses, 
shall  cause  their  children,  servants,  and  apprentices,  who  have  not  learned 
their  catechism,  to  come  to  the  church  at  the  time  appointed,  and  obedi- 
ently to  hear  and  be  ordered  by  the  curate,  until  such  time  as  they  have 
learned  all  that  is  appointed  for  them  to  learn.  The  children  who  are 
sufficiently  instructed  shall  be  brought  to  the  bishop,  and  every  one  shall 
have  a godfather  or  a godmother,  as  a witness  of  their  confirmation.  All 
being  placed  and  standing  in  order  before  the  bishop,  he  or  some  other 
minister  appointed  by  him  shall  read  what  is  called  the  preface  of  confir- 
mation, which  briefly  explains  the  nature  and  end  of  it ; then  he  makes 
them  renew  and  confirm  the  promises  which  were  made  for  them  by  their 
godfathers  and  godmothers  at  baptism,  and  prays  for  them,  that  they  may 
receive  the  gifts  of  the  Holy  Ghost;  then  all  of  them  kneeling  in  order 
before  the  bishop,  he  lays  his  hand  upon  the  head  of  every  one  severally, 
says  another  prayer,  the  Lord’s  prayer,  and  two  collects,  and  dismisses 
them  by  giving  his  blessing. 

According  to  the  ritual  of  the  Church  of  England,  the  bans  of  all  those 
who  are  to  be  married  must  be  published  in  the, church  three  several  Sun- 
days or  holydays,  in  the  time  of  divine  service,  immediately 
before  the  sentence  of  the  offertory.  The  form  of  asking 
is  too  well  known  to  require  being  set  down.  If  the  persons  who  are  to  be 
married  dwell  in  divers  parishes,  the  bans  must  be  asked  in  both  parishes; 
and  the  curate  of  the  one  parish  shall  not  solemnize  matrimony,  without  a 
certificate  of  the  bans  being  thrice  asked  from  the  curate  of  the  other 
parish.  At  the  day  and  time  appointed  for  the  solemnization  of  matrimony, 
the  persons  to  be  married  shall  come  into  the  body  of  the  church,  with  their 
friends  and  neighbours,  and  there  standing  together,  the  man  on  the  right 
hand,  and  the  woman  on  the  left,  the  priest  reads  an  exhortation  on  the 
duty,  condition,  and  chastity  of  a married  state ; then  another,  particularly 
directed  to  the  persons  who  are  to  be  married.  At  which  day  of  marriage, 
if  any  man  do  allege  or  declare  any  impediment,  why  they  may  not  be 


Marriage. 


386 


PROTESTANT  COMMUNITIES. 


coupled  together  in  matrimony,  by  God’s  law,  or  the  laws  of  the  realm, 
and  will  be  bound,  and  sufficient  sureties  with  him,  to  the  parties,  or  else 
put  in  a caution  (to  the  full  value  of  such  charges,  as  the  persons  to  be 
married  do  hereby  sustain)  to  prove  his  allegation  ; then  the  solemnization 
must  be  deferred  until  such  time  as  the  truth  be  tried.  If  no  impediment 
be  alleged,  then  the  curate  asks  their  mutual  consent ; which  being  de- 
clared, they  give  their  troth  to  each  other,  taking  alternately  each  other  by 
the  right  hand,  and  saying,  “ I,  N.  take  thee  N.  to  be  my  wedded  wife,  (or 
husband,)  to  have  and  to  hold,  from  this  day  forward,  for  better  for  worse, 
for  richer  for  poorer,  in  sickness  and  in  health,  to  love  and  to  cherish,  (the 
wife  says  to  love,  cherish,  and  obey,)  till  death  us  do  part,  according  to 
God’s  holy  ordinance,  and  thereto  I plight  thee  my  troth.”  Then  they 
again  loose  their  hands,  and  the  man  shall  give  unto  the  woman  a ring, 
laying  the  same  upon  the  book,  with  the  accustomed  dues  to  the  priest  and 
clerk.  And  the  priest  taking  the  ring,  shall  deliver  it  unto  the  man  to  put 
upon  the  fourth  finger  of  the  woman’s  left  hand,  and  the  man,  taught  by 
the  priest,  shall  say,  “With  this  ring  I thee  wed,  with  my  body  I thee 
worship,”  &c.  Both  kneel  down,  the  minister  says  a prayer,  joins  theii 
hands  together,  and  adds  a blessing,  then  going  to  the  Lord’s  table,  say  oi 
sing  a psalm,  which  being  ended,  the  man  and  the  woman  kneeling  before 
the  Lord’s  table,  the  priest,  standing  at  the  table,  says  a litany,  followed  by 
some  prayers,  and  an  instruction  concerning  the  duties  of  man  and  wife, 
and  so  concludes.  Only  the  rubric  adds,  that  it  is  convenient  the  new- 
married  persons  should  receive  the  holy  communion  at  the  time  of  their 
marriage,  or  at  the  first  opportunity  after  their  marriage. 

But  though  the  ritual  of  the  Church  of  England  requires  the  publica- 
tion of  the  bans  of  such  persons  who  are  about  to  marry ; and  thoug-h  the 
lower  classes  always  have  their  marriage  bans  published,  yet  it  is  the  cus- 
tom of  the  higher,  and  to  a great  degree  of  the  middle  classes  also,  to  marry 
by  license,  dispensing  with  the  publication  of  bans.  A license  may  be 
had  on  application  to  a surrogate.  In  the  year  1837  a new  Marriage  Act 
came  into  force,  which  made  a very  considerable  change  in  the  marriage 
ceremony,  to  those  who  were  desirous  to  avail  themselves  of  it,  while  it 
left  at  liberty  all  who  preferred  the  former  course  to  pursue  it  as  before. 
Members  of  the  Church  of  England  still  marry  in  the  churches  by  bans, 
or  license,  while  Dissenters  more  generally  avail  themselves  of  the  provi- 
sions of  the  new  act. 

By  the  new  act,  persons  desirous  to  marry  may  be  joined  together, 
either  in  dissenting  meeting-houses,  licensed  for  the  purpose ; or  in  the 
offices  of  the  superintendent-registrars  of  the  new  Poor-Law  Unions,  in  the 
districts  of  which  the  parties  may  live.  The  presence  of  the  registrar  of 
the  district,  and  two  witnesses,  is  indispensable  to  the  lawfulness  and  vali- 
dity of  the  ceremony.  Before  any  marriage  can  be  contracted  under  the 


CHURCH  OF  ENGLAND. 


new  act  either  a license  must  be  purchased  of  the  registrar,  on  giving  full 
seven  days’  notice  beforehand ; or  three  several  notices  of  such  intended 
marriage  must  be  read  and  published  at  the  Union  Workhouse,  before  the 
Poor-Law  Guardians  of  the  Union,  at  three  of  their  successive  weekly 
meetings,  which  may  be  held  within  the  twenty-one  days,  which  must 
pass  between  the  day  of  giving  notice  to  the  registrar  and  the  day  of  mar- 
riage. A certificate  also  must  be  obtained  of  the  registrar,  before  the 
marriage  can  take  place,  stating  that  no  one  has  forbidden  the  marriage. 

One  of  the  provisions  of  the  new  Marriage  Act  sets  forth  that  the 
parties  contracting  matrimony  shall,  in  some  part  of  the  ceremony,  declare, 
in  the  presence  of  the  registrar  and  two  witnesses,  that  they  know  not  of 
any  lawful  impediment  why  they  may  not  be  joined  together  in  matri- 
mony, and  that  each  of  the  parties  shali  say  to  the  other,  “ I call  upon 
these  persons  here  present  to  witness  that  I,  A.  B.,  do  take  thee,  C.  D.,  to 
be  my  lawful  wedded  wife,  (or  husband.”) 

In  cases  where  th-e  marriage  takes  place  at  the  office  of  the  superin- 
tendent-registrar, he,  the  superintendent,  as  well  as  the  registrar  of  the 
district,  must  be  present,  with  the  two  witnesses,  and  the  ceremony  must 
take  place,  with  open  doors,  between  the  hours  of  eight  and  twelve  in  the 
forenoon. 

A proper  office  is  appointed,  called  “The  General  Register  Office,”  for 
keeping  a register  of  all  births,  deaths,  and  marriages  in  England,  as  well 
as  a register-general  to  discharge  the  important  duties  of  the  same. 

At  the  churching  of  women,  and  the  visitation  of  the  sick,  thanksgiving 
and  suitable  prayers  are  offered  up  by  the  minister,  attended  with  very 
little  ceremony. 


THE 

FORM  AND  ORDER 


OF  THE 

CORONATION  OF  A KING  AND  QUEEN. 


This  Form  and  Order  consists  of— 1.  The  entrance  into  the  Church.  2.  The  Recognition  3.  The 
First  Oblation.  4.  The  Litany.  5.  The  beginning  of  the  Communion  Service.  6.  The  Sermon 
7.  The  Oath.  8.  The  Anointing.  9.  The  Presenting  of  the  Spurs  and  Sword,  and  the  Oblation  of 
the  said  Sword.  10.  The  investing  with  the  Royal  Robe,  and  the  Delivery  of  the  Orb.  11.  The 
Investure  per  Annulum  and  Baculum.  12.  The  putting  on  of  the  Crown.  13.  The  presenting  of 
the  Holy  Bible.  14:  The  Benediction,  and  Te  Deum.  15.  The  Inthronization.  16.  The  Homage. 
17.  The  Queen’s  Coronation.  18.  The  Communion.  19.  The  final  Prayers.  20.  The  Recess. 


In  the  Morning  upon  the  Day  of  the  Coronation  early,  care  is  to  be  taken  that  the  Ampulla  be  filled 
with  Oil.  and,' together  with  the  Spoon , be  laid  ready  upon  the  Altar  or  Communion  Table,  in  the 
Abbey-Church. 

Sect.  I. — The  Entrance  into  the  Church. 

The  King  and  Queen,  as  soon  as  They  enter  at  the  West  Door  of  the  Church,  are  to  be  received  with 
the  following  Anthem,  to  be  sung  by  the  Choir  of  Westminster. 


388 


PROTESTANT  COMMUNITIES. 


Anthem.  Psal.  cxxii.  1,  5,  6,  7. 

I was  glad  when  they  said  unto  me,  We  will  go  into  the  House  of  the  Lord.  For  there 
is  the  Seat  of  Judgment,  even  the  Seat  of  the  House  of  David.  O pray  for  the  Peace  of 
Jerusalem;  They  shall  prosper  that  love  Thee.  Peace  be  within  thy  walls,  and  Prosper- 
ity within  thy  Palaces. 

Glory  be  to  the  Father,  and  to  the  Son:  and  to  the  Holy  Ghost  ; 

As  it  was  in  the  beginning,  is  now,  and  ever  shall  be  : world  without  end.  Amen. 

The  King  and  Queen  in  the  mean  time  pass  up  through  the  Body  of  the  Church,  into  and  through 
the  Choir,  and  so  up  the  Stairs  to  the  Theatre ; and  having  passed  by  Their  Thrones,  They  make 
Their  humble  Adoration,  and  then  kneeling  at  the  Faldstools  set  for  Them  before  Their  Chairs, 
use  some  short  private  prayers  ; and,  after  sitting  down,  (not  in  Their  Thrones,  but  in  Their  Chairs 
before,  and  below,  Their  Thrones,)  there  repose  Themselves. 

Sect.  II. — The  Recognition. 

•The  King  and  Queen  being  so  placed,  the  Archbishop  turneth  to  the  East  part  of  the  Theatre,  and 
after,  together  with  the  Lord  Chancellor,  Lord  Great  Chamberlain,  Lord  High  Constable  and  Earl 
Marshal,  (Garter  King  of  Arms  preceding  them,)  goes  to  the  other  three  sides  of  the  Theatre  in  this 
Order,  South.  West,  and  North,  and  at  every  of  the  four  sides,  with  a loud  Voice,  speaks  to  the 
People  : And  the  King  in  the  mean  time  standing  up  by  His  Chair,  turns  and  shows  Himself  unto 
'.lie  People  at  every  "of  the  four  sides  of  the  Theatre,  as  the  Archbishop  is  at  every  of  them,  and 
while  He  speaks  thus  to  the  People: 

Sirs,  I here  present  unto  you  King  , the  Undoubted  King  of  this  Realm: 

Wherefore  all  you  who  are  come  this  Day  to  do  your  Homage,  Are  you  willing  to  do  the 
same  ? 

The  People  signify  their  Willingness  and  Jov,  by  loud  and  repeated  Acclamations,  all  with  one 
Voice  saying  out, 

God  save  King . 

Then  the  Trumpets  sound. 

Sect.  III. — The  First  Ohlation. 

The  Archbishop  goeth  down,  and  before  the  Altar  puts  on  his  Cope;  then  goeth  and  standeth  on  the 
North  Side  of  it : And  the  Bishops,  who  are  to  read  the  Litany,  do  also  vest  themselves.  And  the 
Officers  of  the  Wardrobe,  &c.,  spread  Carpets  and  Cushions  oil  the  Floor  and  Steps  of  the  Altar. 
And  here,  first  the  Bible,  Paten,  and  Cup,  are  to  be  brought  and  placed  upon  the  Allar.  Which 
being  done,  the  King,  supported  by  the  two  Bishops,  of  Durham , and  Bath  and  Wells , and  atl  ended,  as 
always,  by  the  Dean  of  Westminster,  the  Lords  that  carry  the  Regalia  going  before 
First  Oblation,  a ^im,  goes  down  to  the  Altar,  and  kneeling  upon  the  Steps  of  it,  makes  his  First 
Gold^  e se  or  Oblation.  Uncovered  ; Which  is  a Pall  or  Altar- Cloth  of  Gold,  delivered  by  the 
Master  of  the  Great  Wardrobe  to  the  Lord  Great  Chamberlain,  and  by  Him, 
kneeling,  1o  His  Majesty:  and  an  Ingot  or  Wedge  of  Gold  of  a pound  weight,  which  the  Treasurei 
of  the  Household  delivers  to  the  Lord  Great  Chamberlain,  and  He  to  His  Majesty,  kneeling:  Who 
being  uncovered  delivers  them  to  the  Archbishop,  and  the  Archbishop  standing  (in  which  posture 
he  is  to  receive  all  other  Oblations)  receives  from  Him,  one  after  another,  the  Pall  to  be  reverently 
laid  upon  the  Altar,  and  the  Gold  to  be  received  into  the  Basin,  and  with  like  Reverence  put  upon 
the  Altar. 

Then  the  Queen  ariseth  from  Her  Chair,  and  being  likewise  supported  by  two  Bishops,  and  the  Lords 
The  Queen’s  Obla-  which  carry  Her  Regalia  going  before  Her.  goeth  down  to  the  Altar,  and  kneel- 
tion  a Pall  of  Gold.  ing  upon  the  Cushions  there  laid  for  Her,  on  the  left  Hand  of  the  King’s,  maketh 
Her  Oblation , which  is  a Pall,  to  be  received  also  by  the  Archbishop,  and  laid 

upon  the  Altar. 

Then  the  Archbishop  saith  this  Prayer,  the  King  and  Queen  still  kneeling. 

0 God,  who  dwellest  in  the  high  and  holy  Place,  with  them  also  who  are  of  an  humble 

Spirit,  Look  down  mercifully  upon  these  Thy  Servants, our  King,  and our 

Queen,  here  humbling  themselves  before  Thee  at  thy  Footstool,  and  graciously  receive 
tiiese  Oblations,  which  in  humble  Acknowledgment  of  Thy  Sovereignty  over  all,  and  of 
Thy  great  Bounty  to  Them  in  particular,  They  have  now  offered  up  unto  Thee,  through 
J ssus  Christ  our  only  Mediator  and  Advocate.  Amen. 

The  King  and  Queen  having  thus  offered,  and  so  fulfilled  His  Commandment,  who  said,  Thou  shalt 
not  appear  before  the  Lord  thy  God  e>npty  ; go  to  Their  Chairs  set  for  Them  on  the  South  Side  of  the 
Altar,  where  they  are  to  kneel  at  Their  Faldstools  when  the  Litany  begins. 

In  the  mean  time,  the  Lords  who  carry  the  Regalia , except  those  who  carry  the  Swords,  come  in 
Order  near  to  the  Altar,  and  present  Every  One  what  He  carries  to  the  Archbishop,  who  delivers 
them  to  the  Dean  of  Westminster,  to  be  by  Him  placed  upon  the  Altar,  and  then  retire  to  the  Places 
and  Seats  appointed  for  Them. 

Sect.  IV. — The  Litany. 

Then  followeth  the  Litany,  to  be  read  by  two  Bishops,  vested  in  Copes,  and  kneeling  at  a Faldstool 
above  the  Steps  of  the  Theatre,  on  the  middle  of  the  East  side  thereof,  the  Choir  reading  the 
Responses. 

0 God  the  Father  of  heaven;  have  mercy  upon  us  miserable  sinners,  &c. 


CHURCH  OF  ENGLAND. 


339 


Sect.  V. — The  Beginning  of  the  Communion  Service. 

A Sanctus. 

Then  the  Archbisnop  beginneth  the  Communion  Service  with  the  Lord’s  Prayer,  followed  by  a 

Collect. 

f Then  shall  the  Archbishop,  turning  to  the  People,  rehearse  distinctly  all  the  Ten  Commandments 
and  the  People  still  kneeling,  shall,  after  every  Commandment,  ask  of  God  Mercy  for  their  trans- 
gression thereof  for  the  time  past,  and  Grace  to  keep  the  same  f or  the  time  to  come,  as  followeth. 

Archbishop. 

God  spake  these  words,  and  said,  &c. 

IT  Then  shall  follow  this  Collect  for  the  King,  the  Archbishop  standing  as  before  and  saying, 

Let  us  pray. 

Almighty  God,  whose  kingdom  is  everlasting,  and  power  infinite : Have  mercy  upon 

the  whole  Church,  and  so  rule  the  heart  of  thy  chosen  Servant our  King  and 

Governor,  that  he  (knowing  whose  Minister  he  is)  may  above  all  things  seek  thy  honour 
and  glory : and  that  we  and  all  his  subjects  (duly  considering  whose  Authority  he  hath} 
may  faithfully  serve,  honour,  and  humbly  obey  him,  in  thee,  and  for  thee,  according  to  thy 
blessed  word  and  ordinance,  through  Jesus  Christ  our  Lord,  who  with  thee  and  the  Holy 
Ghost  liveth  and  reigneth  ever  one  God  world  without  end.  Amen. 

The  Epistle. — 1 Pet.  li.  13. 

To  be  read  by  one  of  the  Bishops. 

Submit  yourselves  to  every  ordinance  of  man,  for  the  Lord’s  sake  : whether  it  be  to  the 
King  as  supreme  : or  unto  Governors,  as  unto  them  that  are  sent  by  him  for  the  punishment 
of  evil-doers,  and  for  the  praise  of  them  that  do  well.  For  so  is  the  will  of  God,  that  with 
well-doing  ye  may  put  to  silence  the  ignorance  of  foolish  men  : As  free,  and  not  using  your 
liberty  for  a cloak  of  maliciousness,  but  as  the  servants  of  God.  Honour  all  men.  Love 
the  brotherhood.  Fear  God.  Honour  the  King. 


The  Gospel. — S.  Matth.  xxii.  15. 

To  be  read  by  another  Bishop,  the  King  and  Queen  with  the  People  standing. 

Then  went  the  Pharisees,  and  took  counsel  how  they  might  entangle  him  in  his  talk. 
And  they  sent  out  unto  him  their  disciples,  with  the  Herodians,  saying,  “Master,  we 
know  that  thou  art  true,  and  teachest  the  way  of  God  in  truth,  neither  carest  thou  for  any 
man:  for  thou  regardest  not  the  person  of  men.  Tell  us  therefore.  What  thinkest  thou? 
Is  it  lawful  to  give  tribute  unto  Ctesar,  or  not?”  But  Jesus  perceived  their  wickedness, 
and  said,  “ Why  tempt  ye  me,  ye  hypocrites?  Shew  me  the  tribute-money.”  And  they 
brought  unto  him  a penny.  And  he  saith  unto  them,  “ Whose  is  this  image  and  super- 
scription ?”  They  say  unto  him,  “ Caesar’s.”  Then  saith  he  unto  them,  “ Render  there- 
fore unto  Caesar  the  things  which  are  Caesar’s  : and  unto  God,  the  things  that  are  God’s.” 
When  they  had  heard  these  words,  they  marvelled,  and  left  him,  and  went  their  way. 

Then  the  Archbishop  readeth  the  Nicene  Creed:  the  King  and  Queen  with  the  People  standing,  as 

before. 

Sect.  VI. — The  Sermon. 

At  the  end  of  the  Creed  one  of  the  Bishops  is  ready  in  the  Pulpit,  placed  against  the  Pillar  at  the 
North-East  corner  of  the  Theatre,  and  begins  the  Sermon,  which  is  to  be  short,  and  suitable  to  the 
great  Occasion:  which  the  King  and  Queen  hear  sitting  in  their  respective  Chairs  on  the  South 
side  of  the  Altar,  over  against  the  Pulpit. 

And  whereas  the  King  was  uncovered  during  the  Offering  and  Service  following:  when  the  Sermon 
begins,  He  puts  on  His  Cap  of  Crimson  Velvet  turned  up  with  Ermins,  and  so  continues  to  the  End 
of  it. 

On  His  right  hand  stands  the  Bishop  of  Durham , and  beyond  Him,  on  the  same  side,  the  Lords  that 
carry  the  Swords:  On  His  left  hand  the  Bishop  of  Bath  and  Wells,  and  the  Lord  Great  Chamberlain. 
The  two  Bishops  that  support  the  Queen  are  to  stand  on  either  hand  of  Her.  And  the  Lady  that  bears 
up  the  Tra;n,  and  her  Assistants,  constantly  attend  Her  Majesty  during  the  whole  Solemnity. 

On  the  North  side  of  the  Altar  sits  the  Archbishop  in  a purple  Velvet  Chair:  the  Bishops  being 
placed  on  Forms  along  the  North  side  of  the  Wall,  betwixt  Him  and  the  Pulpit.  Near  the  Arch- 
bishop stands  Garter  King  at  Arms;  On  the  South  side.  East  of  the  King’s  Chair,  nearer  to  the 
Altar,  stand  the  Dean  of  Westminster,  the  rest  of  the  Bishops  who  bear  any  part  in  the  Church  Ser- 
vice, and  the  Prebendaries  of  Westminster. 


Sect.  VII. — The  Oath. 


The  Sermon  being  ended,  and  his  Majesty  having,  in  the  presence  of  the  Two  Houses  of  Parliament, 
made  and  signed  the  Declaration,  the  Archbishop  goeth  to  the  King,  and  standing  before  Him,  ad- 
ministers the  Coronation  Oath,  first  asking  the  King, 

Sir,  is  your  Majesty  willing  to  take  the  Oath  ? 

And  the  King  answering 

I am  willing. 


J 


390 


PROTESTANT  COMMUNITIES. 


The  Archbishop  ministereth  these  Questions;  and  the  King,  having  a Copy  of  the  printed  Form  and 
Order  of  the  Coronation  Service  in  His  Hands,  answers  each  Question  severally,  as  follows. 

Archb.  Will  You  solemnly  promise  and  swear  to  govern  the  People  of  this  United  King- 
dom of  Great  Britain  and  Ireland , and  the  Dominions  thereto  belonging,  according  to  the 
Statutes  in  Parliament  agreed  on,  and  the  respective  Laws  and  Customs  of  the  same  ? 
King. — I solemnly  promise  so  to  do. 

Archb. — Will  You  to  Your  Power  cause  Law  and  Justice,  in  Mercy,  to  be  executed  in 

all  Your  Judgments  ? 

King. — I will. 

Archb. — Will  You  to  the  utmost  of  Your  Power  maintain  the  Laws  of  God,  the  true 
Profession  of  the  Gospel,  and  the  Protestant  Reformed  Religion  established  by  law  ? And 
will  you  maintain  and  preserve  inviolably  the  Settlement  of  the  United  Church  of  England 
and  Ireland,  and  the  Doctrine,  Worship,  Discipline,  and  Government  thereof,  as  by  Law 
established  within  England  and  Ireland , and  the  Territories  thereunto  belonging?  And 
will  you  preserve  unto  the  Bishops  and  Clergy  of  England  and  Ireland,  and  to  the 
Churches  there  committed  to  their  Charge,  all  such  Rights  and  Privileges,  as  by  Law  do, 
or  shall  appertain  to  Them,  or  any  of  Them? 

King. — All  this  I promise  to  do. 

Then  the  King  arising  out  of  His  Chair,  supported  as  before,  and  assisted  by  the  Lord  Great  Cham- 
berlain. the  Sword  of  State  being  carried  before  Him,  shall  go  to  the  Altar,  and  there  being  Urt- 
Tne  Bible  to  be  covered,  make  His  Solemn  Oath  in  the  sight  of  all  the  People,  to  observe  the 
brought.  Premises : Laying  His  right  hand  upon  the  Holy  Gospel  in  the  Great  Bible,  which 

was  before  carried  in  the  Procession,  and  is  now  brought  from  the  Altar  by  the 
Archbishop  and  tendered  to  Him  as  he  kneels  upon  the  steps,  saying  these  Words : 

The  things  which  I have  here  before  promised,  I will  perform  and  keep.  So  help  me  God. 
And  a Silver  Standish.  Then  the  King  kisseth  the  Book,  and  signeth  the  Oath. 

Sect.  VIII. — The  Anointing. 

The  king  having  thus  taken  His  Oath,  returns  again  to  His  Chair;  and  both  He  and  the  Queen,  kneel- 
ing at  their  Faldstools,  the  Archbishop  beginneth  the  Hymn,  Veni,  Creator  Spiritus,  and  the  Cho»r 
singeth  it  out. 

This  being  ended,  the  Archbishop  saith  this  Prayer. 

O Lord,  Holy  Father,  who  by  anointing  with  Oil  didst  of  old  make  and  consecrate 
Kings,  Priests  and  Prophets,  to  teach  and  govern  thy  People  Israel:  Bless  and  Sanctify 

thy  Chosen  Servant , who  by  our  Office  and  Ministry  is  now'  to  be 

Here  the  Arch-  anointed  with  this  Oil,  and  consecrated  King  of  this  Realm  : Strengthen 
upon^the^w^puifaf11  Him,  O Lord,  with  the  Holy  Ghost  the  Comforter ; Confirm  and  Sta- 
blish  Him  with  thy  free  and  Princely  Spirit,  the  Spirit  of  Wisdom  and 
Government,  the  Spirit  of  Counsel  and  Ghostly  Strength,  the  Spirit  of  knowledge  and 
true  Godliness,  and  fill  him,  0 Lord,  with  the  Spirit  of  thy  Holy  Fear,  now  and  lor 
ever.  Amen. 

This  Prayer  being  ended,  the  Choir  sing : 

Anthem.  1 Kings  i.  39,  40. 

Zadok  the  Priest,  and  Nathan  the  Prophet  anointed  Solomon  King;  and  all  the  People 
rejoiced,  and  said  : God  save  the  King,  Long  live  the  King,  May  the  King  live  for  ever. 
Amen.  Hallelujah. 

In  the  mean  time,  the  King  rising  from  His  Devotions,  having  been  disrobed  of  his  Crimson  Robed, 
and  having  taken  off  his  Cap  of  State,  goes  before  the  Altar,  supported  and  attended  as  before. 

The  King  sits  down  in  His  Chair  placed  in  the  midst  of  the  Area  over  against  the  Altar,  with  a Fald- 
stool before  it,  wherein  He  is  to  be  Anointed.  Four  Knights  of  the  Garter  hold  over  him  a rich 
Pall  of  Silk,  or  Cloth  of  Gold ; the  Dean  of  Westminster  taking  the  Ampulla  and  Spoon  from  off  the 
Altar,  holdeth  them  ready,  pouring  some  of  the  Holy  Oil  into  the  Spoon,  and  with  it  the  Archbishop 
anointeth  the  King,  in  the  Form  of  a Cross:  On  the  Crown  of  the  Head,  and  on  the  Palms  of  both 
the  Hands,  saying, 

Be  Thou  anointed  with  Holy  Oil,  as  Kings,  Priests,  and  Prophets  were  anoiuted. 

And  as  Solomon  was  anointed  King  by  Zadok  the  Priest,  and  Nathan  the  Prophet,  so 
be  you  anointed,  blessed,  and  consecrated  King  over  this  People,  whom  the  Lord  your 
God  hath  given  you  to  rule  and  govern,  In  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen. 

Then  the  Dean  of  Westminster  layet’h  the  Ampulla  and  Spoon  upon  the  Altar,  and  the  King  kneeleth 
down  at  the  Faldstool,  and  the  Archbishop  standing  on  the  North  side  of  the  Altar,  saith  this 
Prayer  or  Blessing  over  Him: 

Our  Lord  Jesus  Christ,  the  Son  of  God,  who  by  his  Father  was  anointed  with  the  Oil 
of  gladness  above  his  fellows,  by  his  Holy  Anointing  pour  down  npon  your  Head  and  Heart 
the  Blessing  of  the  Holy  Ghost,  and  prosper  the  Works  of  your  Hands  : that  by  the 
Assistance  of  his  Heavenly  Grace  you  may  preserve  the  People  committed  to  your  chirge 
in  Wealth,  Peace,  and  Godliness;  and  after  a long  and  glorious  Course  of  ruling  this 


CHURCH  OF  ENGLAND. 


39  I 


Temporal  Kingdom  Wisely,  Justly,  and  Religiously,  you  may  at  last  be  made  Partaker 
t/f  an  Eternal  Kingdom,  through  the  Merits  of  Jesus  Christ  our  Lord.  Amen. 

This  Praysr  being  ended,  the  King  arises,  and  sits  down  again  in  his  Chair,  when  the  Dean  of  West- 
minster will  invest  His  Majesty  with  the  Supertunica. 

Sect.  IX. — The  presenting  of  the  Spurs  and  Sword,  and  the  Oblation  of  the  said  Sword. 

The  Spurs  are  brought  from  the  Altar  by  the  Dean  of  Westminster,  and  delivered 
The  Spurs.  to  a Nobleman  thereto  appointed  by  the  King,  who,  kneeling  down,  presents 
them  to  him,  and  forthwith  sends  them  back  to  the  Altar.  Then  the  Lord,  who 
The  Sword  of  State  carrjes  the  Sword  of  State,  returning  the  said  Sword  to  the  Officers  of  the  Jewel 
returned.  House,  which  is  thereupon  deposited  in  the  Traverse  in  King  Edward's  Chapel, 

Another  Sword  He  receiveth  thence,  in  lieu  thereof,  another  Sword,  in  a Scabbard  of  Purple  Velvet , 
brought.  provided  for  the  King,  which  He  delivereth  to  ihe  Archbishop;  and  the  Arch- 

bishop laying  it  on  the  Altar,  saith  the  following  Prayer  : 

Hear  our  Prayers,  0 Lord,  we  beseech  thee,  and  so  direct  and  support  thy  Servant, 

King , that  he  may  not  bear  the  Sword  in  vain ; but  may  use  it  as  the  Minister  of 

God  for  the  terror  and  punishment  of  Evil-doers,  and  for  the  protection  and  encouragement 
of  those  that  do  well,  through  Jesus  Christ  our  Lord.  Amen. 

Then  the  Archbishop  takes  the  Sword  from  off*  the  Altar,  and  (the  Bishops  assisting,  and  going  along 
Delivered  to  the  with  him)  delivers  it  into  the  King’s  Right  Hand,  and  He  holding  it,  the  Arch- 
King.  bishop  saith: 

Receive  this  Kingly  Sword,  brought  now  from  the  Altar  of  God,  and  delivered  to  You 
by  the  hands  of  us  the  Bishops  and  Servants  of  God,  though  Unworthy.  With  this  Sword 
do  Justice,  stop  the  Growth  of  Iniquity,  protect  the  holy  Church  of  God,  help  and  defend 
Widows  and  Orphans,  restore  the  things  that  are  gone  to  decay,  maintain  the  things  that 
are  restored,  punish  and  reform  what  is  amiss,  and  confirm  what  is  in  good  Order:  that 
doing  these  things,  You  may  be  glorious  in  all  virtue : and  so  faithfully  serve  our  Lord 
Jesus  Christ  in  this  life,  that  you  may  reign  for  ever  with  him  in  the  Life  which  is  to 
come.  Amen. 


Then  the  King  rising  up,  and  going  to  the  Altar,  offers  the  Sword  there  in  the  Scabbard,  and  then 
returns  and  sits  down  in  his  Chair:  And  the  Chief  Peer,  or  He  to  whom  His 
Majesty  shall  vouchsafe  that  Honour,  offereth  the  Price  of  it.  and  having  thus 
redeemed  it,  receiveth  it  from  off*  the  Altar  by  the  Dean  of  Westminster,  and 
draweth  it  out  of  the  Scabbard,  and  carries  it  naked  before  His  Majesty  during  the  rest  of  the 
Solemnity. 


Offered  and  re- 
deemed. 


Sect.  X. — The  Investing  with  the  Royal  Robe,  and  the  Delivery  of  the  Orb. 

Then  the  King  arising,  the  Robe  Royal  or  Purple  Robe  of  State , of  Cloth  of  Tissue, 
The  Royal  Robe.  lined  or  furred  with  Ermins,  is  by  the  Master  of  the  Great  Wardrobe  delivered 
to  the  Dean  of  Westminster,  and  by  him  put  upon  the  King,  standing;  the  Crimson 
Robe  which  He  wore  before  being  first  taken  oft*  by  the  Lord  Great  Chamberlain  : The  King 
having  received  it,  sits  down,  and  then  the  Orb  with  the  Cross  is  brought  from 
The  Orb.  the  Altar  by  the  Dean  of  Westminster,  and  delivered  into  the  King’s  Hand  by  the 
Archbishop,  pronouncing  this  Blessing  and  Exhortation  : 

Receive  this  Imperial  Robe,  and  Orb,  and  the  Lord  Your  God  endue  You  with  Know- 
ledge and  Wisdom,  with  Majesty  and  with  Power  from  on  High  ; The  Lord  clothe  You 
with  the  Robe  of  Righteousness,  and  with  the  Garments  of  Salvation.  And  when  You 
see  this  Orb  set  under  the  Cross,  remember  that  the  whole  World  is  subject  to  the  Power 
and  Empire  of  Christ  our  Redeemer.  For  he  is  the  Prince  of  the  Kings  of  the  Earth  ; 
King  of  Kings,  and  Lord  of  Lords  : So  that  no  man  can  reign  happily,  who  derives  not  his 
Authority  from  Him,  and  directs  not  all  his  Actions  according  to  His  Laws. 

The  King  delivers  his  Orb  to  the  Dean  of  Westminster,  to  be  by  him  laid  on  the  Altar. 


Sect.  XI. — The  Investiture  per  Annulum  ($•  Baculum. 

Then  the  Master  of  the  Jewel  House  delivers  the  King’s  Ring  10  the  Archbishop,  in  which  a Table 

Jewel  is  enchased  ; the  Archbishop  puts  it  on  the  Fourth  Finger  of  His  Majesty’s 
The  R.ng.  Right  Hand?  and  gaith . 

Receive  this  Ring,  the  Ensign  of  Kingly  Dignity,  and  of  Defence  of  the  Catholic  Faith 
and  as  You  are  this  day  solemnly  invested  in  the  Government  of  this  earthly  Kingdom, 
so  may  You  be  sealed  with  that  Spirit  of  Promise,  which  is  the  Earnest  of  an  heavenly 
Inheritance,  and  reign  with  Him  who  is  the  blessed  and  only  Potentate,  to  whom  be  Glory 
for  ever  and  ever.  Amen. 


Then  the  Dean  of  Westminster  brings  the  Sceptre  and  Rod  to  the  Archbishop;  and  the  Lord  of  the 
Manour  of  Worksop  (who  claims  to  hold  an  Estate  by  the  Service  of  presenting  to  the  King  a Right 
T,  srmtrA  Hand  Glove  on  the  Day  of  His  Coronation,  and  supporting  the  King’s  Right  \rm 

p whilst  He  holds  the  Sceptre  with  the  Cross)  delivers  to  the  King  a Pair  or  Rich 

Gloves,  and  upon  any  Occasion  happening  afterwards,  supports  His  Majesty’s 
Right  Arm,  or  holds  His  Sceptre  by  Him. 

The  Gloves  TV>e  G,oves  being  pui  on.  the  Archbishop  delivers  the  Sceptre,  with  the  Cross,  into 
the  King’s  Right  Hand,  saying, 

Receive  the  Royal  Sceptre  the  Ensign  of  Kingly  Power  and  Justice, 


392 


PROTESTANT  COMMUNITIES. 


And  then  he  delivers  the  Rod,  with  the  Dove,  into  the  King’s  Left  Hand,  and  saith, 

Receive  the  Rod  of  Equity  and  Mercy  ; and  God,  from  whom  all  holy  desires,  all  good 
counsels,  and  all  just  works  do  proceed,  direct  and  assist  You  in  the  Administration  and 
Exercise  of  all  those  Powers  which  he  hath  given  You.  Be  so  merciful,  that  You  be  not 
too  remiss  ; so  execute  Justice,  that  You  forget  not  Mercy.  Judge  with  Righteousness, 
and  reprove  with  Equity,  and  accept  no  Man’s  Person.  Abase  the  Proud,  and  iift  up  the 
Lowly;  punish  the  Wicked,  protect  and  cherish  the  Just,  and  lead  your  People  in  the  way 
wherein  they  should  go  : thus  in  all  things  following  His  great  and  holy  Example,  of  whom 
the  Prophet  David  said,  “Thou  lovest  Righteousness,  and  hatest  Iniquity;  the  Sceptre 
of  thy  Kingdom  is  a right  Sceptre ;”  even  Jesus  Christ  our  Lord.  Amen. 

Sect.  XII. — The  Putting  on  of  the  Crown. 

tr  The  Archbishop,  standing  before  the  Altar,  taketh  the  Crown  into  his  Hands,  and 

laying  it  again  before  him  upon  the  Altar,  saith, 

O God,  who  crownest  thy  faithful  Servants  with  Mercy  and  loving-kindness.  Look 

Here  the  King’  must  down  upon  this  thy  servant , our  King,  who  now  in  lowly  devo- 

be  put  in  mind  to  bow  tion  boweth  His  Head  to  thy  Divine  Majesty  ; and  as  thou  dost  this  day 
Kis  Head.  set  a crown  of  pure  Gold  upon  His  Head,  so  enrich  His  Royal  Heart 

with  thy  heavenly  Grace ; and  crown  Him  with  all  Princely  Virtues,  which  may  adorn 
the  high  Station  wherein  thou  hast  placed  Him,  through  Jesus  Christ  our  Lord,  to  whom 
le  Honour  and  Glory,  for  ever  and  ever.  Amen. 

Then  the  King,  sitting  down  in  King  Edward's  Chair,  the  Archbishop,  assisted  with  other  Bishops, 
comes  from  the  Altar  ; the  Dean  of  Westminster  brings  the  Crown,  and  the  Archbishop  taking  it  of 
him,  reverently  putteth  it  upon  the  King’s  Head.  At  the  sight  whereof  the  People, 
The  King  crowned.  ioua  an(j  repeated  Shouts,  cry  God  save  the  King ; and  the  Trumpets  sound, 

and,  by  a Signal  given,  the  great  guns  at  the  Tower  are  shot  off. 

The  noise  ceasing,  the  Archbishop  goeth  on.  and  saith, 

Be  strong  and  of  a good  Courage  : Observe  the  Commandments  of  God,  and  walk  in 
His  Holy  ways:  Fight  the  good  Fight  of  Faith,  and  lay  hold  on  Eternal  life  ; that  in  this 
World  You  maybe  crowned  with  Success  and  Honour,  and  when  You  have  finished.Your 
Course,  receive  a Crown  of  Righteousness,  which  God  the  Righteous  Judge  shall  give 
You  in  that  day.  Amen. 

Then  the  Choir  singeth  this  short  Anthem  : 

Anthem.  Psal.  xxi.  1,3. 

The  King  shall  rejoice  in  Thy  Strength,  0 Lord : exceeding  glad  shall  He  be  of  Thy 
Salvation.  Thou  hast  prevented  Him  with  the  Blessings  of  Goodness,  and  hast  set  a 
Crown  of  pure  Gold  upon  His  Head.  Hallelujah.  Amen. 

As  soon  as  the  King  is  crowned,  the  Peers,  &c.,  put  on  their  Coronets  and  Caps. 

Sect.  XIII. — The  Presenting  of  the  Holy  Bible. 

Then  shall  the  Dean  of  Westminster  take  the  Holy  Bible , which  was  carried  in  the  procession,  from 
R off  the  Altar,  and  deliver  it  to  the  Archbishop,  who.  with  the  rest  of  the  Bishops 

1 e 1 e’  going  along  with  him,  shall  present  it  to  the  King,  first  saying  these  words  to  Him  ; 

Our  Gracious  King  ; we  present  You  with  this  Book,  the  most  valuable  thing  that  this 
world  affords.  Here  is  Wisdom  ; This  is  the  Royal  Law  ; These  are  the  lively  Oracles 
of  God.  Blessed  is  he  that  readeth,  and  they  that  hear  the  Words  of  this  Book;  that 
keep,  and  do,  the  things  contained  in  it.  For  these  are  the  words  of  Eternal  Life,  able  to 
make  you  wise  and  happy  in  this  world,  nay  wise  unto  salvation,  and  so  happy  for  ever- 
more, through  Faith  which  is  in  Christ  Jesus  ; to  whom  be  Glory  fo'  ever.  Amen. 

Then  the  King  delivers  back  the  Bible  to  the  Archbishop,  who  gives  it  to  the  Dean  of  Westminster,  to 
be  reverently  placed  again  upon  the  Holy  Altar. 

Sect.  XIV. — The  Benediction  and  Te  Deum. 

And  now  the  King  having  been  thus  anointed  and  crowned,  and  having  received  .ill  the  Ensigns  of 
Royalty,  the  Archbishop  solemnly  blesseth  Him:  and  all  the  Bishops  standing  about  Him,  with  the 
rest  of  the  Peers,  follow  every  part  of  the  Benediction  with  a loud  and  hearty  Amen. 

The  Lord  bless  and  keep  you ; The  Lord  make  the  light  of  his  Countenance  to  shine 
The  Benediction.  f°r  ever  uPon  y°u>  an^  be  gracious  unto  you : the  Lord  protect  you  in  all 
your  ways,  preserve  you  from  every  evil  thing,  and  prosper  you  in  every 
thing  good.  Amen. 

The  Lord  give  you  a faithful  Senate,  wise  and  upright  Counsellors  and  Magistrates,  a 
loyal  Nobility,  and  a dutiful  Gentry  ; a pious  and  learned  and  useful  Clergy  ; ankonest,  in- 
dustrious, and  obedient  Commonalty.  Amen . 

In  your  days  may  Mercy  and  Truth  meet  together,  and  Righteousness  and  Peace  kiss 
each  other;  May  Wisdom  and  Knowledge  be  the  Stability  of  your  Times,  and  the  Feat 
of  the  Lord  your  Treasure.  Amen. 

The  Lord  make  your  Days  many,  your  Reign  prosperous,  your  Fleets  and  Armies  vic- 
torious ; and  may  you  be  reverenced  and  beloved  by  all  your  Subjects,  and  ever  increas* 
in  Favour  with  God  and  man.  Amen. 


CHUftCH  OF  ENGLAND. 


The  glorious  Majesty  of  the  Lord  our  God  be  upon  you ; may  he  bless  you  with  all 
temporal  and  spiritual  Happiness  in  this  world,  and  crown  you  with  Glory  and  Immortality 
in  the  world  to  come.  Amen. 

Then  the  Archbishop  turneth  to  the  People,  and  saith : 

Ajsd  the  same  Lord  God  Almighty  grant,  that  the  Clergy  and  Nobles  assembled  here 
for  this  great  and  solemn  Service,  and  together  with  them  all  the  People  of  the  Land, 
fearing  God,  and  honouring  the  King,  may  by  the  merciful  Superintendency  of  the  Divine 
Providence,  and  the  vigilant  Care  of  our  gracious  Sovereign,  continually  enjoy  Peace, 
Plenty,  and  Prosperity,  through  Jesus  Christ  our  Lord,  to  whom  with  the  Eternal  Father, 
and  God  the  Holy  Ghost,  be  Glory  in  the  Church  world  without  end.  Amen. 

Then  the  Choir  begins  to  sing  the  Te  Deum , and  the  King  goes  up  to  the  Theatre  on  which  the  Throne 
Te  Deum  P*ace(f  All  the  Bishops,  Great  officers,  and  other  Peers,  attending  him,  every 

one  in  his  place,  the  Swords  being  carried  before  Him;  and  then  he  sits  down 
and  reposes  Himself  in  His  Chair,  below  the  Throne. 

Te  Deum. 

We  praise  thee,  O God,  &c. 

Sect.  XV. — The  Inthronization. 

The  Te  Deum  being  ended,  the  King  is  lifted  up  into  His  Throne  by  the  Archbishop  and  Bishops,  and 
other  Peers  of  the  Kingdom,  and  being  Inthronized,  or  placed  therein,  all  the  Great  Officers , Those 
that  bear  the  Swords  and  the  Sceptres , and  the  rest  of  the  Nobles,  stand  round  about  the  steps  of  the 
Throne  ; and  the  Archbishop  standing  before  the  King,  saith : 

Stand  firm,  and  hold  fast  from  henceforth  the  Seat  and  State  of  Royal  and  Imperial 
Dignity  which  is  this  day  delivered  unto  you  in  the  Name,  and  by  the  Authority  of 
Almighty  God,  and  by  the  Hands  of  Us  the  Bishops  and  Servants  of  God,  though  un- 
worthy : And  as  you  see  Us  to  approach  nearer  to  God’s  Altar,  so  vouchsafe  the  more 
graciously  to  continue  to  Us  your  Royal  Favour  and  Protection.  And  the  Lord  God 
Almighty,  whose  Ministers  we  are,  and  the  Stewards  of  his  Mysteries,  establish  your 
Throne  in  Righteousness,  that  it  may  stand  fast  for  evermore,  like  as  the  Sun  before  Him, 
and  as  the  faithful  Witness  in  Heaven.  Amen. 

Sect.  XVI. — The  Homage. 

The  Exhortation  being  ended,  all  the  Peers  then  present  do  their  Homage  publickly  and  solemnly 
T1  H unto  the  King  upon  the  Theatre;  and  in  the  mean  time  the  Treasurer  of  ihe 

le  m ge.  Household  throws  among  the  People  Medals  of  Gold  and  Silver,  as  the  King’s 
Princely  Largess,  or  Donative. 

The  Archbishop  first  kneels  down  before  His  Majesty’s  Knees,  and  the  rest  of  the  Bishops  kneel  on 
Of  the  Bishops  either  Hand,  and  about  Him  : and  they  do  their  Homage  together  for  the  shorten- 
y ‘ ing  of  the  Ceremony,  the  Archbishop  saying  : 

I Archbishop  of  Canterbury  [And  so  every  one  of  the  rest,  I N.  Bishop  of  2V. 

repeating  the  rest  audibly  after  the  Archbishop]  will  be  faithful  and  true,  and  Faith  and 
Truth  will  bear  unto  you  our  Sovereign  Lord,  and  your  Heirs,  Kings  of  the  United  King- 
dom of  Great  Britain  and  Ireland.  And  I will  do  and  truly  acknowledge  the  Service  of 
the  Lands  which  I claim  to  hold  of  you,  as  in  right  of  the  Church. 

So  help  me  God. 

Then  the  Archbishop  kisseth  the  King’s  left  Cheek,  and  so  the  rest  of  the  Bishops  present  after  him  . 
After  which  the  other  Peers  of  the  Realm  do  their  Homage  in  like  manner,  the  Dukes  first  by  them- 
selves, and  so  the  Marquisses,  the  Earls,  the  Viscounts,  and  the  Barons,  severally;  the  first  of 
Of  the  other  each  Order  kneeling  before  His  Majesty,  and  the  rest  with  and  about  Him  all 

peers  putting  off  their  Coronets,  and  the  first  of  each  Class  beginning,  and  the  rest 

saying  after  him: 

I N.  Duke,  or  Earl,  fyc.,  of  N.  do  become  your  Liege  man  of  Life  and  Limb,  and  of 
earthly  worship,  and  Faith  and  Truth  I will  bear  unto  you,  to  live  and  die,  against  all 
manner  of  Folks. 

So  help  me  God. 

Note , That  Copies  of  this  Homage  must  be  provided  by  the  Heralds  for  every  Class  of  the  Nobility. 
The  Peers  having  done  their  Homage,  stand  all  together  round  about  the  King;  and  each  Class  or 
Degree  going  by  themselves,  or  (as  it  was  at  the  Coronation  of  King  Charles  the  First  and  Second) 
every  Peer  one  by  one,  in  Order,  putting  off  their  Coronets,  singly  ascend  the  Throne  again,  and 
stretching  forth  their  hands,  to  touch  the  Crown  on  His  Majesty’s  Head,  as  promising  by  that  Ce- 
remony to  be  ever  ready  to  support  it  with  all  their  power,  and  then  every  one  of  them  kisseth  the 
King’s  Cheek. 

While  the  Peers  are  thus  doing  their  Homage,  and  the  Medals  thrown  about,  the  King,  if  He  thinks 
good,  delivers  His  Sceptre  with  the  Cross  to  the  Lord  of  the  Manour  of  Worlcsop,  to  hold  ; and  the 
other  Sceptre,  or  Rod,  with  the  Dove , to  some  one  near  to  the  Blood  Royal,  or  to  the  Lord  that  cariied 
it  in  the  Procession,  or  to  any  other  that  He  pleaseth  to  assign,  to  hold  it  by  Him, 

And  the  Bishops  that  support  the  King  in  the  Procession  may  also  ease  Him,  by  supporting  the 
Crown,  as  there  shall  be  occasion. 

At  the  same  Time  the  Choir  sing  this 


394 


PROTESTANT  COMMUNITIES. 


Anthem. — Psal.  Ixi.  6,  7.  cxxxii.  19. 

0 Lord,  grant  the  King  a long  life : that  his  years  may  endure  throughout  all  generations. 
He  shall  dwell  before  God  for  ever : 0 prepare  thy  loving  mercy  and  faithfulness,  that 
they  may  preserve  him. 

As  for  his  enemies,  clothe  them  with  shame  : but  upon  himself  let  his  crown  flourish. 

Amen. 

When  the  Homage  of  the  Lords  is  ended,  the  Drums  beat,  and  the  Trumpets  sound,  and  all  the 

People  shout,  crying  out, 

God  save  King  

Long  live  King 

May  the  King  live  for  ever. 

The  Solemnity  of  the  King's  Coronation  being  thus  ended,  the  Archbishop  leaves  the  King  in  His 
Throne,  goes  down  to  the  Altar,  and  begins, 

Sect.  XVII. — The  Queen's  Coronation. 

The  Queen  having  reposed  Herself  in  Her  Chair  on  the  South  side  of  the  Altar,  while  the  King  was 
Crowned  and  Tnthronized.  as  soon  as  the  Anthem  is  ended,  ariseth  and  goeth  to  the  Steps  of  the 
Altar,  supported  by  Two  Bishops,  and  there  kneeleth  down,  whilst  the  Archbishop  saith  the  follow- 
ing Prayer. 

Almighty  God,  the  fountain  of  all  goodness  ; Give  ear,  we  beseech  thee,  to  our  prayers, 
and  multiply  thy  blessings  upon  this  thy  Servant,  whom  in  thy  Name,  with  all  humble 
devotion,  we  consecrate  our  Queen  : Defend  her  evermore  from  all  Dangers,  ghostly  and 
bodily.  Make  her  a great  Example  of  Virtue  and  Piety,  and  a Blessing  to  this  Kingdom, 
through  Jesus  Christ  our  Lord,  who  liveth  and  reigneth  with  thee,  0 Father,  in  the  Unity 
of  the  Holy  Spirit,  world  without  end.  Amen. 

This  Prayer  being  ended,  the  Queen  ariseth,  and  cometh  to  the  Place  of  Her  Anointing : Which  is 
to  be  at'  a Faldstool  set  for  that  purpose  before  the  Altar,  between  the  Steps  and  King  Edward's 
The  Anointing.  Chair.  And  standing  there,  the  Chief  Lady  that  attends  Her.  takes  off  Her  Circle 

a’  of  Gold,  and  She  kneeleth  down,  and  four  Peeresses  appointed  for  that  Service, 

holding  a rich  Pall  of  Silk  or  Cloth  of  Gold  over  Her,  the  Archbishop  pourelh  the  Holy  Oil  upon 
the  Crown  of  Her  Head,  saying  these  Words : 

In  the  Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost : Let  the  anointing 
with  this  Oil  increase  your  honour,  and  the  grace  of  God’s  Holy  Spirit  establish  you  for 
ever  and  ever.  Amen. 

After  the  Anointing  the  Archbishop  saith  this  Prayer  : 

0 most  merciful  God,  pour  out  abundantly  thy  grace  and  blessing  upon  this  thy  Servant 

Queen , that  as  by  our  Office  and  Ministry  she  is  this  day  anointed,  and  solemnly 

consecrated  our  Queen  : so  being  sanctified  by  the  Holy  Spirit,  she  may  continue  thy 
faithful  and  devout  Servant  unto  her  life’s  end,  through  Jesus  Christ  our  Lord.  Amen. 

Th  R'  «•  Then  the  Archbishop  receiveth  from  the  Master  of  the  Jewel  Office  the  Queen’s 

e In°’  Ring,  and  putteth  it  upon  the  Fourth  Finger  of  Her  Right  Hand,  saying, 

Receive  this  Ring,  the  Seal  of  a sincere  Faith  ; and  God,  to  whom  belongeth  all  Power 
and  Dignity,  prosper  you  in  this  your  honour,  and  grant  you  therein  long  to  continue 
fearing  him  always,  and  always  doing  such  things  as  shall  please  him,  through  Jesus  Christ 
our  Lord.  Amen. 

_ c Then  the  Archbishop  taketh  the  Crown  from  off  the  Altar  into  his  hand*,  and 

or  wn.  reverently  setteth  it  upon  the  Queen’s  Head,  saying, 

Receive  the  Crown  of  glory,  honour,  and  joy ; and  God  the  Crown  of  the  faithful,  who 
by  our  Episcopal  hands  (though  unworthy)  doth  this  day  set  a Crown  of  pure  Gold  upon 
your  head,  enrich  your  Royal  heart  with  his  abundant  grace,  and  crown  you  with  all 
princely  virtues  in  this  life,  and  with  an  everlasting  Crown  of  glory  in  the  life  which  is  to 
come,  through  Jesus  Christ  our  Lord.  Amen. 

The  Queen  being  crowned,  all  the  Peeresses  put  on  their  Coronets. 


The  Sceptre  and 
Ivory  Rod. 


Then  the  Archbishop  putteth  the  Sceptre  into  the  Queen’s  Right  Hand, 
and  the  Ivory  Rod  with  the  Dove  into  her  Left  Hand : and  sayeth  this 
Prayer : 

O Lord,  the  giver  of  all  perfection,  Grant  unto  this  thy  Servant our  Queen,  that 

by  the  powerful  and  mild  Influence  of  her  Piety  and  Virtue,  she  may  adorn  the  high  Dig- 
nity which  she  hath  obtained,  through  Jesus  Christ  our  Lord.  Amen. 

The  Queen  being  thus  Anointed , and  Crowned , and  having  received  all  Her  Ornaments,  the  Choir 
sing  this  following  Anthem : 

Anthem. 


Hallelujah  ; For  the  Lord  God  Omnipotent  reigneth.  The  kingdom  of  this  World 
is  become  the  kingdom  of  our  Lord,  and  of  his  Christ.  And  he  shall  reign  for  ever  and 
ever,  King  of  Kings,  and  Lord  of  Lords.  Hallelujah. 

As  soon  as  this  Anthem  begins,  the  Queen  ariseth  and  goeth  from  the  Altar,  supported  vy  Her  two 
Bishops,  and  so  up  to  the  Theatre.  And  as  She  passeth  by  the  King  on  His  Throne,  Sne  bowetn 
Herself  reverently  to  His  Majesty,  and  then  is  conducted  to  Her  Own  Throne,  and  without  any 
further  Ceremony  taketh  Her  place  in  it;  Reposing  Herself  till  She  comes  down,  with  the  King,  to 
receive  the  Holy  Communion. 


CHURCH  OF  ENGLAND. 


395 


Sect.  XVIII. — The  Communion . 

Then  the  Offertory  begins,  the  Archbishop  reading  these  Sentences  : 

The  Offertory  Let  y°ur  80  shine  before  men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  Heaven. 

Charge  them  who  are  rich  in  this  world,  that  they  be  ready  to  give  and  glad  to  distri- 
bute ; laying  up  in  store  for  themselves  a good  foundation  against  the  time  to  come,  that 
they  may  attain  eternal  life. 

The  King  and  Queen  descend  from  Their  Thrones,  supported  and  attended  as  before  ; and  go  to  the 
Steps  of  the  Altar,  and  kneel  down  there 

At  first  the  King  offers  Bread  and  Wine  for  the  Communion,  which  being  bi  ought  out  of  King  Edward's 
Chapel,  and  delivered  into  His  Hands,  the  Bread  upon  the  Paten  by  the  Bishop 
The  King  offers  that  read  the  Epistle , and  the  Wine  in  the  Chalice  by  the  Bishop  that  read  the 
Bread  an  me.  Gospel,  are  by  the  Archbishop  received  from  the  King,  and  reverently  placed 
upon  the  Altar,  and  decently  covered  with  a fair  linen  Cloth,  the  Archbishop  first  saying  this 
prayer : 

Bless,  O Lord,  we  beseech  thee,  these  thy  Gifts,  and  sanctify  them  unto  this  holy  use, 
that  by  them  we  may  be  made  partakers  of  the  Body  and  Blood  of  thine  only  begotten 
Son  Jesus  Christ,  and  fed  unto  everlasting  life  of  Soul  and  Body : And  that  thy  Servant 

King  may  be  enabled  to  the  discharge  of  his  weighty  Office,  whereunto  of  thy 

great  goodness  thou  hast  called  and  appointed  Him.  Grant  this,  O Lord,  for  Jesus  Christ’s 
sake,  our  only  Mediator  and  Advocate.  Amen. 

Then  the  King  kneeling,  as  before,  makes  His  second  oblation,  offering  a Mark  weight  of  Gold,  which 
. the  Treasurer  of  the  Household  delivers  to  the  Lord  Great  Chamberlain,  and  he  to 
A.  Mark  or  o . ^ ajesty  And  the  Archbishop  coming  to  Him,  receives  it  into  the  Bason, 

and  placeth  it  upon  the  Altar. 

The  Queen  also  at  the  same  time  maketh  Her  second  Oblation,  in  like  manner  as 
the  King:  After  which  the  Archbishop  says, 


The  Queen  offers. 


O God,  who  dwellest  in  the  high  and  holy  place,  with  them  also  who  are  of  an  humble 

spirit,  look  down  mercifully  upon  these  thy  Servants, our  King,  and our  Queen, 

here  humbling  Themselves  before  Thee  at  thy  Footstool ; and  graciously  receive  these 
Oblations , which  in  humble  acknowledgment  of  thy  Sovereignty  over  all,  and  of  thy 
great  Bounty  to  them  in  particular,  they  have  now  offered  up  unto  thee,  through  Jesus 
Christ,  our  only  Mediator  and  Advocate.  Amen. 

Then  the  King  and  Queen  return  to  Their  Chairs , and  kneeling  down  at  Their  Faldstools,  the  Arch* 

bishop  saith : 

Let  us  pray  for  the  whole  state  of  Christ’s  Church  militant  here  on  earth. 

Almighty  and  everliving  God,  &c. 

The  Exhortation. — The  General  Confession. — The  Absolution. 

After  which  shall  be  said, 

Hear  what  comfortable  words  our  Saviour  Christ  saith  unto  all  that  truly  turn  to  him : 
Come  unto  me,  &c. 

After  which  the  Archbishop  shall  proceed,  saying: 

Archb.  Lift  up  your  hearts. 

Answ.  We  lift  them  up  unto  the  Lord. 

Archb.  Let  us  give  thanks  unto  our  Lord  God. 

Ans.w.  It  is  meet  and  right  so  to  do. 

Then  shall  the  Archbishop  turn  to  the  Lord’s  Table,  and  say. 

It  is  very  meet,  right,  and  our  bounden  dut}’-,  that  we  should  at  all  times,  and  in  all 
places,  give  thanks  unto  thee,  O Lord,  Holy  Father,  Almighty,  Everlasting  God: 

Who  hast  at  this  time  given  us  thy  Servant  our  Sovereign,  King to  be  the  Defender 

of  thy  Faith,  and  the  Protector  of  thy  People  ; and  together  with  Him  hast  raised  up  our 

Gracious  Queen to  be  a great  Example  and  Encourager  of  true  religion  and  piety 

among  us. 

Therefore  with  Angels  and  Archangels,  &c. 

The  Prayer  of  Address. 

We  do  not  presume,  &c. 

The  Prayer  of  Consecration. 

Almighty  God,  our  Heavenly  Father,  who  of  thy  tender  mercy,  didst  give  thine  only 
Son  Jesus  Christ  to  suffer  death  upon  the  Cross  for  our  redemption,  &c. 

When  the  Archbishop , and  Bean  of  Westminster,  with  the  Bishops  Assistants,  namely  the  Preacher , and 
t p icina-  and  those  who  read  the  Litany , and  the  Epistle  and  Gospel , ha\  e communicated  m 
Queen  coninunicate  both  kinds-  tbe  Archbishop  shall  administer  the  Bread,  and  the  Dean  of  West- 
minster the  Cup,  to  the  King  and  Queen. 


-) 


396  PltOTESTANT  COMMUNITIES. 


At  the  Delivery  of  the  Bread  shall  be  said, 

The  Body  of  our  Lord  Jesus  Christ,  &c. 

At  the  Delivery  of  the  Cup. 

The  Blood  of  our  Lord  Jesus  Christ,  &c. 

Post  -Communion.  Then  the  Archbishop  goeth  on  to  the  Post- Communion,  saying, 

Our  Father,  &c. 

Then  this  prayer : 

O Lord  and  Heavenly  Father,  we  thy  humble  servants,  &c. 

Then  shall  be  sail 
Glory  be  to  God  on  high,  &c. 

In  the  mean  time  the  King  and  Queen  return  to  their  Thrones  upon  the  Theatre,  and  afterwards 
the  Archbishop  reads  the  final  Prayers. 

Sect.  XIX. — The  Final  Prayers. 

Assist  us  mercifully,  0 Lord,  in  these  our  supplications  and  prayers,  and  dispose  the 
way  of  thy  servants  towards  the  attainment  of  everlasting  salvation  ; that  among  all  the 
changes  and  chances  of  this  mortal  life,  they  may  ever  be  defended  by  thy  most  gracious 
and  ready  help,  through  Jesus  Christ,  our  Lord.  Amen. 

O Lord  our  God,  who  upholdest  and  governest  all  things  in  Heaven  and  Earth,  receive 

our  humble  prayers,  with  our  thanksgivings,  for  our  Sovereign  Lord , set  over  us  by 

thy  good  providence  to  be  our  King:  And  so  together  with  him  bless  our  gracious  Queen 

, and  the  rest  of  the  Royal  Family,  that  they  ever  trusting  in  thy  goodness,  protected 

by  thy  power,  and  crowned  with  thy  favour,  may  continue  before  thee  in  health  and  peace, 
in  joy  and  honour,  a long  and  happy  life  upon  earth,  and  after  death  may  obtain  everlasting 
life  and  glory,  in  the  kingdom  of  Heaven,  through  the  merits  and  mediation  of  Jesus  Christ 
our  Saviour  ; who,  with  thee,  O Father  and  the  Holy  Spirit,  liveth  and  reigneth  ever  one 
God,  world  without  end.  Amen. 

Almighty  God,  who  hast  promised  to  hear  the  petitions  of  them  that  ask  in  thy  Son’s 
Name  ; We  beseech  thee  mercifully  to  incline  thine  ears  to  us  that  have  made  now  our 
prayers  and  supplications  unto  thee,  and  grant  that  those  things  which  we  have  faithfully 
asked  according  to  thy  will,  may  effectually  be  obtained,  to  the  relief  of  our  necessity,  and 
to  the  setting  forth  of  thy  Glory,  through  Jesus  Christ  our  Lord.  Amen. 

The  peace  of  God,  which  passeth  all  understanding,  keep  your  hearts  and  minds  in  the 
knowledge  and  love  of  God,  and  of  his  son  Jesus  Christ  our  Lord : And  the  blessing  of 
God  Almighty,  the  Father,  the  Son,  and  the  Holy  Ghost,  be  amongst  you,  and  remain 
with  you  always.  Amen. 

Sect.  XX. — The  Recess. 

The  whole  Coronation  Office  being  thus  performed,  the  King , attended  and  accompanied  as  before 
the  four  Swords  being  carried  before  Him,  descends  from  His  Throne  Crowned,  and  carrying  His 
The  Proceeding  in-  ® ceVtre  ajid  Rod  in  His  Hands,  goes  into  the  Area  Eastward  of  the  Theatre,  and 
to  King  Edvfard't  Passes  011  through  the  Door  on  the  South  side  of  the  Altar  into  King  Edward's 
Chapel:  Of  the  King.  Chapel;  and  as  they  pass  by  the  Altar,  the  rest  of  the  Regalia  lying  upon  it,  are 
to  be  delivered  by  the  Dean  of  Westminster  to  the  Lords  that  carried  them  in  the 
Procession,  and  so  they  proceed  in  State  into  the  Chapel,  the  Organs  all  the  while  playing.  The 
nr  tho  o„PATi  Queen  at  the  same  time  descending,  goes  in  like  manner  into  the  same  Chapel  at 
1 * the  Door  on  the  North  side  of  the  Altar , bearing  Her  Sceptre  in  Her  Right  Hand, 

and  Her  Ivory  Rod  in  Her  Left. 

The  King  and  Queen  being  come  into  the  Chapel,  the  King  standing  before  the  Altar , will  deliver  the 
Sceptre  with  the  Dove  to  the  Archbishop , who  will  lay  it  upon  the  Altar  there.  And  the  Gold  Spurs 
and  St.  Edward's  Staff \ are  given  into  the  hands  of  the  Dean  of  Westminster,  and  by  him  laid  there 

St.eO. 

The  Archbishop  being  still  vested  in  his  Qope,  will  then  place  the  Orb  in  His  Majesty’s  Left  Hand. 
Which  being  done,  the  Archbishop  and  Bishops  will  divest  themselves  of  their  Copes,  and  leave  them 
there,  proceeding  in  their  usual  Habits. 

Then  Their  Majesties  will  proceed  through  the  Choir  to  the  West  Door  of  ihe  Abbey,  in  the  same 
manner  as  They  came,  wearing  Their  Crowns.  The  King  bearing  in  his  Right  Hand  the  Sceptre 
with  the  Cross,  and  in  His  Left  the  Orb;  the  Queen  bearing  in  Her  Right  Hand  Her  Sceptre  with 
the  Cross,  and  in  Her  Left  the  Ivory  Rod  with  the  Dove;  all  Peers  wearing  their  Coronets,  and  the 
Archbishops  and  Bishops  their  Caps. 


The  last  religious  ceremony  of  the  English  Liturgy  is  the  burial  of  the 
dead.  In  the  order  for  that  service,  it  is  noted,  first,  “ That  it  is  not  for 
Burial  of  the  any  die  unbaptized,  or  excommunicated,  or  have  laid 
0ead-  violent  hands  upon  themselves.”  The  priest  and  clerk 

meeting  the  corpse  at  the  entrance  of  the  church-yard,  and  going  before  it 


CHURCH  OF  ENGLAND. 


397 


either  into  the  church  or  towards  the  grave,  say,  “ I am  the  resurrection 
and  the  life,”  &c.  (John,  chap.  xi.  ver.  25),  with  some  other  sentences  of 
Scripture.  In  the  church  some  suitable  psalms  are  read  or  sung,  with  a 
lesson  adapted  to  that  ceremony.  When  they  are  come  to  the  grave,  and 
are  preparing  every  thing  to  put  the  body  into  the  earth,  the  priest  and  his 
clerk  say  or  sing,  “ Man  that  is  born  of  a woman,”  &c.  Earth  is  then 
cast  upon  the  body,  and  some  prayers  are  said,  in  one  of  which  God  is 
desired  to  grant  “ that  we,  with  all  those  that  are  departed  in  the  true  faith, 
may  have  our  perfect  consummation  and  bliss,  both  in  body  and  soul,  in 
glory.” 

As  soon  as  any  one  has  breathed  his  last,  the  minister  of  the  parish,  arid 
those  who  have  in  charge  to  visit  dead  bodies,  must  have  notice  given 
civil  rites  of  t^lem  » this  was  ordered  to  be  done  immediately  after  the 
Funerals.  great  plague  which  raged  in  London  in  the  year  1665,  that 

it  might  be  found  out  if  any  distemper  proved  contagious,  and  proper  pre- 
cautions taken  to  prevent  its  spreading.  This  visit  is  commonly  performed 
by  two  women  ; the  clerk  of  the  parish  receives  their  attestation,  and  an 
abstract  of  it  is  printed  every  week,  by  which  the  public  are  informed  how 
many  died  in  the  week,  of  what  distemper  or  by  what  accident.  An  act 
of  parliament,  made  for  the  encouragement  of  the  woollen  manufactory, 
ordains  that  all  corpses  shall  be  buried  in  flannel,  without  any  allowance  for 
linen,  but  the  flannel  may  be  as  fine  as  they  think  fit.  Those  shrouds  are 
either  bespoken  or  bought  ready  made,  and  most  linen-drapers  have  some 
by  them  of  all  sizes  and  prices.  The  corpse  being  washed  very  clean,  and 
shaved,  if  it  be  that  of  a man,  they  put  on  it  a flannel  shirt,  the  sleeves  of 
which  are  ruffled  and  plaited,  with  another  tufted  piece  of  the  same  stuff 
which  covers  the  opening  of  the  shirt  upon  the  breast.  The  shirt  must  be 
above  half  a foot  longer  than  the  corpse  when  extended  at  full  length,  that 
the  feet  of  the  deceased  may  be  put  into  it  as  in  a bag,  which  when  per- 
formed it  is  tied  with  woollen,  so  as  to  look  like  a tuft.  They  add  to  this  a 
cap,  with  a large  chin-cloth  tied  to  the  cap,  a cravat  and  gloves,  all  woollen. 
Some  put  a large  quantity  of  bran  at  the  bottom  of  the  coffin.  Instead  of 
a cap,  the  women  have  head-clothes  with  a forehead-cloth.  Some  coffins 
are  exceedingly  fine.  When  the  corpse  is  in  it,  they  make  a second  visit, 
to  see  whether  it  be  all  in  flannel,  and  no  linen  or  even  thread,  except 
woollen,  employed  about  it.  The  body  lies  so  three  or  four  days,  and  all 
that  time  is  allowed  to  provide  mourning  and  prepare  for  the  funeral. 

The  palls  are  provided  by  the  undertakers ; some  of  black  velvet,  some 
of  black  cloth,  bordered  either  with  white  satin,  or  linen,  or  taffety,  about  a 
foot  long.  It  is  so  large,  that  it  covers  not  only  the  coffin,  but  likewise  the 
men  who  carry  it  upon  their  shoulders,  and  still  hangs  low  enough  to  be 
supported  by  the  pall-bearers,  either  men  or  women,  according  to  the  sex 
of  the  person  who  is  to  be  buried,  and  they  have  gloves,  hat-bands,  and 
26 


393 


PROTESTANT  COMMUNITIES. 


sometimes  scarfs,  black  or  white,  given  them.  When  every  thing  is  ready, 
two  men  called  mutes  go  first,  and  they  are  immediately  followed  by  the 
corpse  and  pall-bearers ; the  chief  mourners  and  other  persons  invited,  two 
and  two,  close  the  procession.  Generally  they  go  into  the  church,  in  the 
middle  of  which,  the  body  being  placed  upon  two  tressels,  the  service  for 
the  dead  appointed  for  that  occasion  is  said.  If  the  body  be  not  buried  in 
the  church,  they  carry  it  to  the  church-yard  belonging  to  it,  and  put  it  into 
the  ground  before  the  whole  company,  who  seldom  depart  till  the  earth  be 
again  thrown  in. 

Within  a few  years  past  a dispute  has  arisen  which  has  assumed  the 
denomination  of  the  “ Tractarian  Controversy.”  This  name  was  derived 
from  the  circumstance  of  its  commencing  with  a series  of  well-written  pub- 
lications entitled  “"Tracts  for  the  Times.”  The  object  of  the  writers  seemed 
to  be  to  revive  in  the  church  those  usages  that  had  gradually  fallen  into 
desuetude  by  the  progressive  development -of  the  reformed  religion.  In 
contending  for  these  they  asserted,  more  and  more  fully,  the  principles  of 
the  Romish  church.  After  several  years  of  controversy,  in  which  the 
Tractarian  writers  were  successful  to  a remarkable  degree,  a reaction  has 
evidently  ensued.  Several  of  the  leading  persons  on  the  Tractarian  side 
have  gone  over  to  the  Church  of  Rome.  Other  circumstances  have  con- 
spired to  create  alarm;  and  the  public  mind  in  England  is,  evidently,  at  the 
present  time,  setting  back  again  towards  the  principles  of  the  Reformation. 
Still,  the  elements  are  in  so  much  agitation,  and  different  men  of  distinction 
maintain  so  many  different  shades  of  belief,  that  no  estimate  can  be  formed 
as  to  the  ultimate  result  of  this  interesting  movement. 


KIRK  OF  SCOTLAND. 


399 


SEC.  III.— KIRK  OF  SCOTLAND.* 

T he  conversion  of  the  Scots  to  the  Christian  faith  began  through  the 
ministry  of  Paladius,  about  the  year  430,  and  from  the  first  establishment 
„.  . , T . of  Christianity  in  that  country  till  the  Reformation  in  the 

der,s-  reign  of  Mary,  mother  of  James  I.  and  of  Mary  I.  of  Eng 

land,  their  church  government  was  episcopacy ; but  the  Presbyterian  dis- 
cipline was  not  finally  established  in  Scotland,  until  the  reign  of  King 
William  and  Mary,  a.  d.  1689,  when  episcopacy  was  totally  abolished. 
The  Westminster  Confession  of  Faith  was  then  received  as  the  standard 
of  the  national  creed ; which  all  ministers,  and  principals  and  professors 
in  universities,  are  obliged  to  subscribe  as  the  confession  of  their  faith, 
before  receiving  induction  into  office. 

The  Church  of  Scotland  is  remarkable  for  its  uncommon  simplicity  of 
worship  ; it  possesses  no  liturgy,  no  altar,  no  instrumental  music,  no  sur- 
Worship—  Minis  P^ce’  no  fiX0,d  canonical  vestment  of  any  kind.  It  con 
teriai  parity,  &c.  demns  the  worship  paid  to  saints,  and  observes  no  festival 
days.  Its  ministers  enjoy  a parity  of  rank  and  of  authority  ; it  enforces 
that  all  ministers,  being  ambassadors  of  Christ,  are  equal  in  commission  ; 
that  there  is  no  order  in  the  church,  as  established  by  the  Saviour,  superior 
to  presbyters  ; and  that  bishop  and  presbyter,  though  different  words,  are 
of  the  same  import.  It  acknowledges  no  earthly  head  : its  judicatories 
are  quite  distinct  from,  and  independent  of,  any  civil  judicatory;  insomuch, 
ndeed,  that  the  decisions  of  the  one  are  often  contrary  to  those  of  the  other, 
yet  both  remain  unaffected  and  unaltered.  When,  for  example,  a clergy- 
man has  been  presented  to  a parish  by  a patron,  and  induction  and  ordina- 
tion have  followed  on  that  presentation,  if  afterwards  it  be  found  that  the 
patron,  who  had  given  the  presentation,  has  not  that  right,  and  that  it 
belongs  to  another,  the  clergyman  may  be  ejected  as  to  all  the  temporalities 
of  the  office  ; but  quoad  sacra , he  may  continue  minister  of  the  parish,  and 
exercise  all  the  sacred  functions  : and  though  a new  presentee  may  obtain 
a right  to  the  civil  endowments  of  the  benefice,  he  can  perform  none  of  the 
sacred  duties,  while  the  other  chooses  to  avail  himself  of  his  privilege. 

There  are  four  ecclesiastical  judicatories, — namely,  the  Kirk  Session,  the 
Presbytery,  the  Synod,  and  the  General  Assembly,  from  each  of  which 
there  is  a power  of  appeal  to  the  other ; but  the  decision  of 
the  General  Assembly  is  supreme. 

The  lowest  court  is  the  Kirk  Session,  which  is  composed  of  the  minister 
of  the  parish,  who  is  the  moderator  or  president  of  it,  and  a number  of  the 
most  grave  and  respectable  laymen,  members  of  the  congre- 
gation. Their  number  varies  in  different  parishes,  five  or 


Judicatories. 


* The  word  Kirk  is  of  Saxon  origin,  and  signifies  Church ; or  according  to  others,  it  is 
a contraction  of  the  Greek  word,  meaning  the  House  of  God. 


400 


PROTESTANT  COMMUNITIES. 


six  being  about  the  average  number;  and  their  services  are  entirely  grata 
itous.  They  are  something  like  churchwardens  in  England,  only  they 
have  a spiritual  jurisdiction,  as  it  is  a part  of  their  duty  to  visit  the  sick, 
&c.  The  Kirk  Session  takes  cognisance  of  cases  of  scandal,  such  as  for- 
nication, Sabbath  breaking,  profane  swearing.  It  also  manages  the  funds 
of  the  poor,  a duty  in  which  it  formerly  was  assisted  by  deacons,  a class 
of  men  inferior  to  elders,  as  they  had  no  spiritual  jurisdiction  ; but  not 
being  found  necessary,  they  are  consequently  disused. 

The  Presbytery,  which  is  the  court  next  in  dignity,  is  composed  of  the 
ministers  of  a certain  district,  with  an  elder  from  each  parish.  The  num- 
ber of  presbyteries  is  seventy-eight.  Their  chief  duty  con- 
Presbytery.  sjgts  jn  management  of  such  matters  as  concern  the 


church  within  their  respective  bounds.  But  they  may  originate  any  mat- 
ter, and  bring  it  under  the  view  of  the  Synod  or  General  Assembly.  They 
have  also  the  superintendence  of  education  within  their  bounds,  such  as 
the  induction  of  teachers,  and  the  examination  of  schools. 

The  Synod  is  the  next  intermediate  court.  There  are  fifteen  synods, 
each  consisting  of  the  clergymen  of  a certain  number  of  presbyteries,  with 
elders,  as  in  presbyteries.  Presbyteries  meet  generally  once 
a month ; synods  twice  a year,  though  some  remote  synods, 
such  as  that  of  Argyle,  only  once. 

The  General  Assembly  is  the  last  and  supreme  court,  and  meets  yearly 
in  the  month  of  May,  in  Edinburgh,  and  continues  its  sittings  for  twelve 
General  Assem  days.  T 'he  king  presides  by  his  representative,  who  is 
b]y-  always  a nobleman,  and  is  denominated  the  Lord  High 

Commissioner.  The  General  Assembly  is  a representative  court,  consist- 
ing of  200  members  representing  presbyteries,  and  156  elders  representing 
burghs  or  presbyteries,  and  five  ministers  or  elders  representing  universi- 
ties,— making  altogether  361  member^.  They  choose  a moderator  or  pre- 
sident, out  of  their  own  number,  distinct  from  the  Royal  Commissioner,  the 
duty  of  the  latter  consisting  merely  in  convening  and  dissolving  the  court, 
and  in  forming  the  medium  of  communication  between  it  and  the  throne. 
The  moderator  is  now  always  a clergyman,  though,  previously  to  1688, 
laymen  sometimes  held  that  office. 

The  duties  of  the  Scotch  clergy  are  numerous  and  laborious.  They 
officiate  regularly  in  the  public  worship  of  God ; and  in  general,  they  must 

Duties  of  the  £°  trough  this  duty  twice  every  Sunday,  (exclusively  of 
Scotch  Clergy.  other  occasional  appearances,)  delivering  every  Sunday  a 
lecture  and  a sermon,  with  prayers.  It  is  also  expected,  throughout  Scot- 
land, that  the  prayers  and  discourses  shall  be  of  the  minister’s  own  compo- 
sition ; and  the  prayers,  in  all  cases,  and  the  discourses,  in  most  instances, 
are  delivered  without  the  use  of  papers.  They  are  expected  to  perform 
the  alternate  duties  of  examining  their  people  from  the  Scriptures  and 


KIRK  OF  SCOTLAND. 


401 


catechisms  of  the  ctiurch,  and  of  visiting  them  from  house  to  house,  with 
prayers  and  exhortations.  This  is  done  commonly  once  in  the  year,  being 
omitted  only  in  those  cases  in  which  the  ministers  deem  it  impracticable, 
or  not  acceptable,  or  at  least  not  necessary. — The  charge  of  the  poor  de- 
volves, in  a very  particular  manner,  on  the  clergy,  and  in  them  also  is 
vested  the  superintendence  of  all  schools  within  their  bounds. 

Baptism  in  this  church  is  practised  by  none  but  ministers,  who  do  it  by 
sprinkling  ; and  whether  performed  in  private  or  in  public, 
it  is  almost  always  preceded  by  a sermon. 

The  Lord’s  Supper  is  not  administered  so  frequently  in  Scotland  as  in 
some  other  places.  Some  time  before  this  sacrament  is  dispensed,  it  is 
announced  from  the  pulpit.  The  week  before,  the  Kirk 
Lords  Supper.  gessjon  meets,  and  draws  up  a list  of  all  the  communicants 
in  the  parish,  according  to  the  minister’s  examination-book,  and  the  testi- 
mony of  the  elders  and  deacons.  According  to  this  list,  tickets  are  deli- 
vered to  each  communicant,  if  desired,  and  the  ministers  and  elders  also 
give  tickets  to  strangers  who  bring  sufficient  testimonials.  None  are 
allowed  to  communicate  without  such  tickets,  which  are  produced  at  the 
table.  Those  who  never  received  are  instructed  by  the  minister,  and  by 
themselves  in  the  nature  of  the  sacraments,  and  taught  what  is  the  proper 
preparation  thereunto.  The  Wednesday  or  Thursday  before,  there  is  a 
solemn  fast,  and  on  the  Saturday  there  are  two  preparatory  sermons.  On 
Sunday  morning,  after  singing  and  prayer  as  usual,  the  minister  of  the 
parish  preaches  a suitable  sermon  ; and  when  the  ordinary  worship  is 
ended,  he  in  the  name  of  Jesus  Christ  forbids  the  unworthy  to  approach, 
and  invites  the  penitent  to  come  and  receive  the  sacrament.  Then  he 
goes  into  the  body  of  the  church,  where  one  or  two  tables,  according  to  its 
width,  are  placed,  reaching  from  one  end  to  the  other,  covered  with  a white 
linen  cloth,  and  seats  on  both  sides  for  the  communicants.  The  minister 
places  himself  at  the  end  or  middle  of  the  table.  After  a short  discourse, 
he  reads  the  institution,  and  blesses  the  elements  ; then  he  breaks  the 
tread,  and  distributes  it  and  the  wine  to  those  that  are  next  him,  who 
transmit  them  to  their  neighbours;  the  elders  and  deacon  attending  to 
serve,  and  see  that  the  whole  is  performed  with  decency  and  order. 
While  these  communicate,  the  minister  discourses  on  the  nature  of  the 
sacrament ; and  the  whole  is  concluded  with  singing  and  prayer.  The 
minister  then  returns  to  the  pulpit,  and  preaches  a sermon.  The  morn- 
ing-service ended,  the  congregation  are  dismissed  for  an  hour ; after  which 
the  usual  afternoon  worship  is  performed.  On  the  Monday  morning, 
there  is  public  worship,  with  two  sermons  ; and  these,  properly  speaking, 
close  the  communion-service.  No  private  communions  are  allowed  in 
Scotland. 

Marriage  is  solemnized  nearly  after  the  manner  of  the  Church  of  Eng- 
51  2 L 2 


4C2 


PROTESTANT  COMMUNITIES. 


Jand,  with  the  exception  of  the  ring,  which  is  deemed  a great  relic  of 
“popery.”  By  the  Jaws  of  Scotland,  the  marringe-knot 
Marm0e.  may  pe  tied  without  any  ceremony  of  a religious  nature  : a 
simple  promise  in  the  presence  of  witnesses*  or  a known  previous  coha- 
bitation, being  sufficient  to  bind  the  obligation.  The  most  ridiculous,  often 
immoral,  and  almost  always  injurious  practice,  of  marrying  at  Gretna- 
Green,  was,  till  lately,  in  use  ; a person  said  to  have  been  a blacksmith 
performed  the  ceremony  at  Gretna  according  to  the  rites  of  the  church  ! 

The  Funeral  ceremony  is  performed  in  total  silence.  The  corpse  is 
carried  to  the  grave,  and  there  interred  without  a word  being  spoken  on 
the  occasion. 

Dr.  Evans,  in  his  usual  liberal  strain,  gives  the  following  account  of  the 
Seceders : — 

“Dissenters  from  the  kirk,  or  church  of  Scotland,  call  themselves 
Seceders  ; for,  as  the  term  Dissenter  comes  from  the  Latin  word  dissentio, 
to  differ,  so  the  appellation  Seceder  is  derived  from  another 
Latin  word,  secedo,  to  separate  or  to  withdraw  from  any 
body  of  men  with  which  we  may  have  been  united.  The  secession  arose 
from  various  circumstances,  which  were  conceived  to  be  great  defections 
from  the  established  church  of  Scotland.  The  Seceders  are  rigid  Cal- 
vinists, rather  austere  in  their  manners,  and  severe  in  their  discipline. 
Through  a difference  as  to  civil  matters,  they  are  broken  down  into 
Burghers  and  Anti-burghers.  Of  these  two  classes  the  latter  are  the 
most  confined  in  their  sentiments,  and  associate  therefore  the  least  with  any 
other  body  of  Christians.  The  Seceders  originated  under  two  brothers, 
Ralph  and  Ebenezer  Erskine,  of  Stirling,  about  the  year  1730.  It  is 
worthy  of  observation,  that  the  Rev.  George  Whitfield,  in  one  of  his  visits 
to  Scotland,  was  solemnly  reprobated  by  the  Seceders,  because  he  refused 
to  confine  his  itinerant  labours  wholly  to  them.  The  reason  assigned  for 
this  monopolization  was,  that  they  were  exclusively  God’s  people!  Mr. 
Whitfield  smartly  replied,  that  they  had,  therefore,  the  less  need  of  his 
services ; for  his  aim  was  to  turn  sinners  from  the  error  and  wickedness 
of  their  ways,  by  preaching  among  them  glad  tidings  of  great  joy  ! 

“The  Burgess’  oath,  concerning  which  the  Seceders  differed,  is  admi- 
nistered in  several  of  the  royal  boroughs  of  Scotland,  and  runs  thus:  ‘ I 
protest  before  God  and  your  lordships,  that  I profess  and  allow  with  my 
heart  the  true  religion  presently  professed  within  this  realm,  and  autho- 
rized by  the  laws  thereof ; I shall  abide  thereat,  and  defend  the  same  to 
my  life’s  end,  renouncing  the  Roman  religion  called  papistry.’  The 
Messrs.  Erskine  and  others  maintained  there  was  no  inconsistency  in 
Seceders  taking  this  oath,  because  the  established  religion  was  still  the 
true  religion,  in  spite  of  the  faults  attaching  to  it,  and  hence  were  called 
Burghers.  Messrs.  Moncrieff  and  others  thought  the  swearing  to  the 


KIRK  OF  SCOTLAND. 


403 


religion,  as  professed  and  authorized,  was  approving  the  corruptions, 
therefore  the  oath  was  inconsistent  and  not  to  be  taken ; hence  Anti- 
burghers. The  Kirk  of  Scotland,  both  parties  say,  still  perseveres  in  a 
course  of  defection  from  her  professed  principles,  and  therefore  the  seces- 
sion continues,  and  is  increasing  to  the  present  day.  (See  an  Historical 
Account  of  the  Rise  and  Progress  of  the  Secession,  by  the  late  Rev.  John 
Brown,  of  Haddington.)  The  Seceders  are  strict  Presbyterians,  having 
their  respective  associate  synods,  and  are  to  be  found  not  only  in  Scotland, 
but  also  in  Ireland  and  in  the  United  States  of  America.  Both  classes 
have  had  among  them  ministers  of  considerable  learning  and  piety. 

“ There  is  also  a species  of  Dissenters  from  the  Church  of  Scotland 
called  Relief,  whose  only  difference  from  the  Kirk  is,  the  choosing  of  their 
own  pastors.  They  arose  in  1752,  and  are  respectable  as  to  numbers  and 
ability.  (See  a Compendious  View  of  the  Religious  System  maintained 
by  the  Synod  of  Relief,  by  P.  Hutchinson  ; and  also  Historical  Sketches 
of  the  Relief  Church,  &c.,  by  J.  Smith.)  The  Relief  are  Calvinists  as 
well  as  Presbyterians,  but  liberal  in  their  views,  admitting  to  their  commu- 
nion pious  Christians  of  every  denomination.  They  revere  the  union  of 
faith  and  charity.” 

In  1835,  an  attempt  was  made  by  the  Church  of  Scotland  to  place  itself 
on  a more  popular  basis,  by  giving  to  the  heads  of  families,  communicants, 
a veto  upon  the  nomination  of  the  patron  ; but,  the  ecclesiastical  action  by 
which  this  was  sought  to  be  effected,  having  been  declared  by  the  Supreme 
Court  to  be  a civil  act  beyond  the  jurisdiction  of  the  church,  and  no  dis- 
position being  manifested  by  the  parliament  to  aid  in  removing  the  diffi- 
culty; a number  of  its  most  distinguished  members,  in  1843,  withdrew  in  a 
body,  and  formed  the  “Free  Church  of  Scotland.”  It  is  probable  they  anti- 
cipated that  a step  so  decided  would  move  the  legislature  to  action  on  their 
behalf.  One  of  their  most  dearly  cherished  and  prominent  principles  was 
the  obligation  of  the  state  to  provide  for  the  religious  instruction  of  the  peo- 
ple, and  the  insufficiency  of  the  voluntary  principle  for  this  purpose  But 
the  state’s  declining  to  act,  left  them  to  make  a beautiful  exemplification  of 
the  mistake  of  their  own  theory.  They  seemed  to  have  proved,  by  logic, 
that  a church  could  not  sustain  itself  on  the  voluntary  principle  ; they  are 
demonstrating,  by  experiment,  that  it  can  do  it,  not  only,  but  also  that  it  can 
do  it  with  signal  advantage  to  its  spiritual  interests.  The  late  eminent 
Doctor  Chalmers,  Doctors  Candlish,  Cunningham,  and  many  others  distin- 
guished for  their  learning  and  piety,  took  part  in  securing  the  division, 
Since  the  separation,  the  Free  Church  has  erected  676  churches,  487 
of  which  are  free  from  debt.  They  number  now  about  600  ministers,  and 
have  raised  in  less  than  five  years  7,500,000  dollars  for  sustaining  their 
interests. 


404 


PROTESTANT  COMMUNITIES. 


ENGLISH  PRESBYTERIANS. 

The  first  adherents  of  this  form  of  church  government  in  England 
were  those  Protestants  who  returned  from  Frankfort  whence  they  had 
fled  for  refuge,  in  the  reign  of  Queen  Mary.  In  Germany  t]  lev  had 
become  acquainted  with  the  Geneva  platform,  and  on  returning  to  their 
native  country  in  the  time  of  Elizabeth,  they  at  first  met  in  private 
houses,  and  afterwards  more  publicly,  on  which  occasions  worship  was 
conducted  according  to  the  forms  of  the  Geneva  service-book. 

The  first  Presbyterian  place  of  worship  erected,  was  at  Wandsworth, 
in  Burry,  where  also  a Presbytery  was  formed.  Other  Presbyteries 
were  then  rapidly  constituted  in  most  of  the  counties  of  England,  and 
in  a short  time  the  number  of  Presbyterians  is  said  to  have  amounted 
to  a hundred  thousand.  In  the  time  of  Cromwell  they  held  the  famous 
Westminster  Assembly,  consisting  of  a hundred  and  fifty  Ministers, 
of  whom,  however,  seven  were  Independents.  They  now  hoped  that 
Presbyterianism  would  be  made  the  established  religion  of  England 
by  act  of  Parliament;  but  a law  was  enacted  granting  free  toleration 
to  every  one  to  think  and  worship  as  he  pleased,  which  proved  a great 
eyesore  to  the  Presbyterians,  who  had  expected  to  see  their  opponents, 
especially  the  Independents,  completely  crushed. 

About  the  beginning  of  the  last  century,  though  the  Independents 
had  greatly  augmented,  the  Presbyterian  congregations  both  in  influ- 
ence and  numbers  were  nearly  double  theirs  ; but  the  gradual  increase 
of  Arminiasm  and  Arianism,  and  the  consequent  diminution  of  interest 
in  their  preaching,  powerfully  operated  upon  the  state  of  their  congre- 
gations, and  many  left  them  and  joined  the  Independents.  This 
deteriorating  issued  with  many  in  downright  Socinianism.  Ministers 
of  lax  and  dubious  sentiments  were  gradually  introduced  to  congrega- 
tions, and  their  seminaries  became  infected  with  heresy,  and  from 
these  fountains  poisoned  streams  were  let  in  upon  the  churches. 
Trustees  of  Arian  or  Socinian  opinions  appointed  Ministers  of  their  own 
sort  over  orthodox  congregations  contrary  to  their  will.  Endowments 
which  had  been  founded  especially  with  the  view  of  maintaining  the 
doctrines  of  the  Assembly’s  confessions  and  catechisms,  were  appro- 
priated to  the  support  of  a system  which  the  founders  would  have  held 
in  utter  abhorrence.  In  this  way  upwards  of  one  hundred  and  seventy 
chapels  came  into  the  hands  of  the  Socinians,  who,  in  order  to  retain 
them,  arrogated  to  themselves  the  name  of  Presbyterians,  though  they 
have  not  a Presbyterian  form  of  church  government,  and  not  so  much 
as  a shred  of  the  doctrinal  principles  of  the  Presbyterian  church. 

With  the  endowments  and  charities  which  have  been  thus  alienated 
from  their  original  purposes,  the  Socinians  have  in  their  hands  a large 
amount  of  funds,  and  yet  notwithstanding  all  this  temporal  provision 
pseudo-Presbyterianism  is  struggling  for  its  existence,  paralyzed  as  it 
is  by  the  influence  of  infidelity,  with  which  it  is  too  frequently  found 
in  contact. 

To  be  carefully  distinguished  from  the  above  described  church  ane 
the  Presbyterian  congregations  in  England,  which  are  in  communion 
with  the  Church  of  Scotland  or  the  Seceders.  These  are  carrying  for- 
ward the  true  Presbyterian  interests  with  energy  and  gratifying  success. 


BAPTISTS. 


405 


SECTION  V.— BAPTISTS  OF  ENGLAND  AND  CONTINENTAL  EUROPE. 

Continued  to  1871. 

In  the  popular  mind  the  chief  distinctive  feature  associated  with  that 
body  of  Christians,  comprising  a number  of  subdivisions  and  known  as 
Baptists,  is  their  practice  of  Immersion  as  in  their  judgment  the  only 
scriptural  form  of  Baptism.  They  are  supposed  to  differ  from  all  others 
mainly  on  the  mode  and  subjects  of  Baptism.  This  is  in  part  true: 
but  to  give  our  readers  a more  accurate  conception  of  this  large  and 
most  decidedly  evangelical  body  of  Christians,  now  the  most  numerous 
among  the  Dissenters  of  England  (with,  perhaps,  a single  exception), 
and  rapidly  increasing  on  the  continent,  especially  in  Sweden  and  Ger- 
many, we  will  first  glance  at  their  claim  to  a place  in  history,  and  then 
give  a synopsis  of  their  beliefs  and  practices. 

Baptists,  or  as  formerly  derisively  designated  Ana-baptists,  i.  e.  re- 
History  baptizers,  claim  to  have  a history  antedating  the  Refor- 
mation. Indeed,  they  claim,  substantially,  that  the 
advocates  of  their  views  and  principles  were  the  true  precursors  of 
Jerome  of  Prague,  and  of  John  Huss,  of  Martin  Luther,  and  Zwingli, 
of  Calvin,  and  Knox.  It  is  sometimes  charged  that  they  sprung  from 
those  wild,  lawless,  enthusiastic,  Iconoclastic  peasants  in  Germany, 
who  appeared  in  time  of  Luther,  and  who  are  known  in  the  records  of 
that  era  as  “ The  Madmen  of  Munster.”  This  they  deny,  and  certainly 
they  are  justified  in  making  this  denial,  for  no  impartial  historian  of 
that  period  now  asserts  that  Baptists  descended  from  those  fanatics,  or 
that  then  they,  as  a body,  had  any  participation  in  the  dangerous 
doings  of  those  men.  D’Aubigne,  the  well-known  historian  of  the 
Reformation,  says:  “Some  persons  imagine  that  the  Anabaptists  of 
the  times  of  the  Reformation  and  the  Baptists  of  our  day  are  the  same, 
but  they  are  as  different  as  possible.”* 

Baptists  do  not  claim  that  there  were  those  in  the  time  of  Luther  and 
the  Reformation,  or  prior  to  that  time,  who  were  called  Baptists.  The 
succession  they  claim,  and  the  method  by  which  they  trace  it  is,  that 
of  the  principles  they  hold,  and  which  we  will  presently  define.  That 
they  were  numerous  in  Germany,  Switzerland  and  England,  during 
the  early  part  of  the  sixteenth  century,  is  an  unquestioned  fact  of  eccle- 
siastical history.  At  that  time  they  were  known  as  Anabaptists,  i.  e. 
Rebaptizers,  because  they  then,  as  now,  regarded  nothing,  except  the 
immersion  of  a believer  in  water,  in  the  name  of  the  Trinity,  as  scripture 
baptism. 

But,  they  claim  a higher  antiquity  than  the  eventful  era  of  the  Re- 
formation. They  affirm  that  their  views  of  the  Church,  and  the  Ordi- 
nances, may  be  traced  through  the  Paterines,  the  Waldenses,  the  Albi- 
genses,  the  Vaudois,  the  Cathari,  and  the  Poor  Men  of  Lyons— the 
Paulicians,  the  Donatists,  the  Novatians:  to  the  Messalians,  the  Monta- 
nists,  and  the  Euchites  of  the  second  and  closing  part  of  the  first  cen- 
tury, to  the  Apostles  and  the  churches  they  founded. 


* Hist,  of  Reformation,  vol.  1,  Preface,  p.  9. 


1 


406  PROTESTANT  COMMUNITIES. 


They  do  not  pretend  that  these  ancient  and  greatly  persecuted  sects 
were  called  Baptists,  but,  in  general,  that  they  held  the  more  promi- 
nent and  distinctive  opinions,  which  have  always  characterized  the 
Baptists.  Their  claim  to  this  high  antiquity  it  would  seem  is  well 
founded,  for  historians  not  Baptists,  and  who  could  have  no  motive 
except  fidelity  to  facts,  concede  it. 

Mosheim  says:  “The  true  origin  of  that  sect  which  acquired  the 
name  Anabaptists  is  hid  in  the  remote  depths  of  antiquity.''*  Zwingli, 
the  Swiss  Reformer,  says : “ The  institution  of  Anabaptism  is  no  nov- 

elty, but,  for  fifteen  hundred  years,  has  caused  great  disturbance  in  the 
Church. ”f 

Drs.  Dermont  and  Ypeij,  who  prepared  a history  of  the  Reformed 
Dutch  Church  of  Holland,  give  it  as  their  opinion  that  “ The  Baptists 
may  be  considered  as  the  only  Christian  community  which  has  stood 
since  the  Apostles." % Cardinal  Hossius,  Chairman  of  the  Council  of 
Trent,  says:  “If  the  truth  of  religion  were  to  be  judged  of  by  the 
readiness  and  cheerfulness  which  a man  of  any  sect  shows  in  suffering, 
then  the  opinions  and  persuasions  of  no  sect  can  be  truer  or  surer  than 
those  of  the  Anabaptists,  since  there  have  been  none,  for  these  twelve 
hundred  years  past,  that  have  been  more  grievously  punished.”  ||  This 
latter  is  certainly  a very  strong  concession  to  the  claims  of  Baptists,  as 
the  cardinal  was  an  eminent  and  learned  prelate  of  the  Catholic  church, 
living  in  the  earlier  portion  of  the  fifteenth  century ; thus,  it  will  be 
seen,  he  concedes  their  existence  from  the  third  century. 

It  is  not  pretended  by  Baptists  that  they  alone  have  been  the  victims 

Persecutions  re^&^ous  persecution,  and  intolerance,  for  many 
others  have  suffered ; but  they  do  claim  that  they  have 
not  only  never  persecuted,  but  have  been  the  greatest  sufferers  from  the 
severest  and  most  studied  persecutions  of  both  the  civil  and  the  ecclesi- 
astical power.  That  the  several  sects  mentioned,  through  which  Bap- 
tists claim  they  trace  themselves  from  the  Reformation  down  to  Apos- 
tolic times,  were  bitterly  persecuted,  is  an  undoubted  fact  of  history,  as 
our  intelligent  readers,  of  all  denominations,  know.  But  during  the 
Reformation,  and  loug  subsequent  to  it,  Baptists,  or,  as  they  were 
reproachfully  termed,  Anabaptists,  were  persecuted  by  both  Romanist 
and  Protestant.  We  will  introduce  here  two  quotations  from  the  popu- 
lar English  historian,  Froude.  Of  the  Anabaptists  of  the  Netherlands 
he  says : “ On  them  the  laws  of  the  country  might  take  their  natural 

course,  and  no  voice  was  raised  to  speak  for  them.  For  them  no  Europe 
was  agitated ; no  courts  were  ordered  into  mourning ; no  royal  hearts 
trembled  with  indignation.  At  their  deaths  the  world  looked  on  com- 
placently, indifferently,  or  exultingly.  For  them  history  has  no  word 
of  praise"  § 

In  describing  the  policy  of  the  Duke  of  Somerset  in  England,  in 
1549,  he  says:  “ A commissioner  was  appointed  to  hunt  out  and  try 


* Eccl.  Hist.  vol.  4,  p.  427 ; Mac.  Ed.  1811.  f In  trod.  Orchard’s  Hist. ; p.  17. 

J Hist,  of  Reformed  Dutch  Ch. ; ed.  Breda  (1S19.)  |!  Orchard’s  Hist.  p.  3G4. 

§Hist.  of  England,  vol.  2,  p.  25S. 


BAPTISTS. 


407 


Anabaptists;  to  examine  them  and  report  on  their  opinions,  and,  if 
mild  measures  failed,  to  deliver  over  the  obstinate,  in  the  old  fashion, 
to  the  secular  arm.’’*  Jeremy  Taylor,  as  quoted  by  Palfrey,  says: 
“Anabaptists  are  as  much  to  be  rooted  out  as  any  thing  that  is  the 
greatest  pest,  and  nuisance.”!  We  might  add  many  more,  but  must 
content  ourselves  with  these  three.  They  are  sufficient  to  show  that 
Baptists  are  well  sustained  by  those  not  of  them,  when  they  assert  their 
growth  and  present  power  in  the  religious  world  to  have  been  attained 
despite  the  most  bitter  persecutions,  both  secular  and  religious. 

There  is  much  Baptists  hold  in  common  with  all  Evangelical  Chris- 
Doctrines  tians.  They  believe  in  the  Divine  authenticity  and  cre- 
dibility of  the  Bible,  accepting  all  its  books  as  inspired. 
They  believe  in  the  Trinity,  in  man’s  creation  in  holiness,  in  his  fall 
through  transgression,  and  the  consequent  sinfulness  of  the  whole 
human  race ; in  man’s  guilt  and  condemnation,  and  the  consequent 
impossibility  of  justification  “ by  the  deeds  of  the  law.”  They  believe 
in  what  is  teamed  the  “vicarious  atonement.”  That  Christ  paid  the 
penalty  due  our  sins,  and  that  we  can  be  justified  only  by  faith  in  His 
word.  That  “we  are  saved  from  wrath  through  him.”  They  believe 
in  the  necessity  of  regeneration,  and  that  this  is  effected  by  the  Holy 
Spirit. 

In  a word,  in  those  respects  in  which  they  agree  with  the  great  body 
of  Evangelical  Christians,  they  are  Calvinists,  especially  holding  in 
common  with  the  great  Presbyterian  family  the  doctrine  of  election  to 
eternal  life  in  Jesus  Christ. 

They  differ  from  others  in  holding  that  no  person  is,  on  any  pretence, 
or  for  any  reason,  to  be  admitted  into  membership  in  the  visible  church 
until  they  have  professed  regeneration.  Until  this  is  claimed  and  satis- 
factory evidence  given,  they  will  not  administer  the  ordinance  of  bap- 
tism. Hence  they  oppose  infant  baptism,  regarding  baptism  in  the 
name  of  the  Trinity,  as  the  “ outward  sign  of  an  inward  and  invisible 
work.”  Consequently,  they  stoutly  oppose  everything  savoring  of 
“Baptismal  Regeneration,”  believing  a man  must  be  regenerated  and 
give  evidence  of  saving  faith  before  being  baptized,  and  say  baptism 
must  be  the  voluntary  act  of  a qualified  agent.  They  do  not  ask  an 
applicant  for  membership  to  subscribe  to  a creed  or  to  commit  a cate- 
chism. They  rely  on  the  Holy  Spirit,  by  means  of  the  written  word, 
guiding  him  into  all  truth,  while  causing  him  to  grow  in  grace.  They 
hold  the  Church  of  Christ  to  be  a spiritual  Temple,  “built  up  of  lively 
stones.”  Hence,  they  have  always  protested  against  all  unholy  alli- 
ances of  church  and  State,  believing  that  Christ’s  Kingdom  is  not  of 
this  world.  This  has  led  them  to  entertain  most  decided  views  respect- 
ing the  headship  of  Jesus  over  His  church.  Their  churches  are  all 
independent  of  each  other,  each  member,  whether  man  or  woman, 
black  or  white,  having  the  same  privileges  as  any  other  member.  The 
pastor  has  no  ruling  authority.  N either  deacons  nor  ministers  have  any 
governmental  functions ; Christ’s  authority  is  supreme.  They  deny  the 


* Hist,  of  England,  vol.  5,  p.  162. 


t Hist,  of  New  England,  vol.  3,  p.  92. 


408 


PROTESTANT  COMMUNITIES. 


right  of  conference,  or  synod,  or  bishops,  or  any  other  ecclesiastical 
body  to  legislate  for  His  churches  ; nor  have  they  any  creed  binding  all 
to  subscribe  to  it.  The  Bible  is  pre-eminently  their  only  creed. 

Such  being  their  views,  it  is  evident  they  must  ever  have  contended 
against  all  union  of  the  Church  and  the  State.  They  contend  for  the 
fullest  freedom  to  all,  to  worship  God  according  to  the  dictates  of  their 
own  conscience,  but  deny  the  right  of  any  man  or  body  of  men  to  exer- 
cise lordship  over  God’s  heritage. 

Baptism,  they  strenuously  insist,  is  only  immersion,  and  that  infants 
are  not  scriptural  subjects,  while  none  are  to  be  admitted  until  profess- 
ing the  “ new  birth.” 

They  contend  for  but  one  order  in  the  ministry,  that  of  ordained  pas- 
tors. They  have  deacons,  but  their  functions  are  not  spiritual,  they 
are  temporal  and  secular,  or  at  most  assistants  of  the  pastor  in  attend- 
ing to  details,  as  the  care  of  the  poor  of  the  church,  the  pastor’s  salary, 
and  the  communion  service,  providing  the  bread  and  wine,  and  distri- 
buting at  the  table.  9 

The  pastor  presides  in  the  examination  of  candidates  for  membership, 
but  such  examination  takes  place  in  the  presence  of  the  entire  mem- 
bership, and  any  member  is  at  liberty  to  ask  any  appropriate  question 
of  the  candidate  respecting  what  is  termed  his  “ Christian  experience,” 
and  views  of  Bible  doctrine.  The  admission  is  by  the  vote  of  the  entire 
membership,  the  majority  deciding. 

They  regard  the  ordinances  as  but  two,  Baptism  and  the  Lord’s  Sup- 
per, holding  the  former  to  symbolize  regeneration  and  the  new  life  of 
faith  in  Christ,  and  the  latter  our  dependence  on  Christ  for  spiritual 
life 

Having  given  this  brief  account  of  the  historic  claims  of  Baptists 
generally,  and  of  their  views  of  Scripture  doctrine,  we  pass  to  give  some 
account  of  the 

ENGLISH  BAPTISTS. 

They  undoubtedly,  in  part  at  least,  had  their  origin  in  the  introduc- 
tion of  Baptists’  principles  from  the  continent.  We  say  “ in  part,”  for 
there  is  a strong  probability  that  the  Welch  contributed  toward  the 
establishment  of  Baptist  churches  in  England,  as  the  Welch  claim  to 
have  had  Baptist  churches  among  them  before  the  Reformation.  King 
Persecutions  of  Henry  VIII,  in  1534,  issued  an  edict  against  certain 
English  Baptists.  persons  called  foreigners,  “who  had  been  baptized  in 
infancy,  but  had  renounced  that  baptism,  and  having  been  re-baptized, 
had  entered  England,  and  were  spreading  their  opinions  over  the  king- 
dom. They  were  commanded  to  withdraw  in  twelve  days  on  pain  of 
suffering  death.”*  This  fact  makes  it  evident  that  these  persons  were 
Baptists,  and  that  they  were  foreigners,  probably  Germans.  This 
threat  did  not,  it  is  certain,  cause  them  all  to  leave  England,  for,  in 
1535,  ten  were  burned  in  pairs,  and  fourteen  more  in  1536.  In  1538  six 
Dutch  Baptists  were  detected  and  imprisoned,  two  of  whom  were 


* Cramp’s  Hist.  p.  230. 


BAPTISTS. 


409 


burned.  Bishop  Latimer,  in  a sermon  preached  before  King  Edward, 
in  1549,  said:  “ The  Anabaptists  that  were  burnt  here  in  divers  towns 
in  England — as  I heard  of  credible  men — I saw  them  not  myself— went 
to  their  death  even  intrepide , as  ye  will  say,  without  any  fear  in  the 
world,  cheerfully.  Well,  let  them  go.”  That  good  man  was  blind  on 
• the  subject  of  religious  liberty,  as  the  Reformers  generally  were,  adds 
Dr.  Cramp,*  from  whom  we  quote  this  statement  of  Latimer. 

That  Baptists  became  sufficiently  numerous  in  England  to  create 
much  fear  lest  their  principles  should  prevail,  is  evident  from  the  edicts 
issued  against  them,  and  the  bitter  and  protracted  persecution  they  suf- 
fered. In  the  sixteenth  century  they  suffered  very  severely.  Henry 
the  VIII  appointed  a commission,  of  which  Cranmer  was  chairman, 
which  he  charged  to  adopt  severe  measures  against  the  alleged  heretics, 
if  they  should  be  detected,  to  burn  all  Baptist  books,  and,  if  they  did 
not  recant,  to  burn  the  Baptists  themselves.  In  carrying  out  this  cruel 
edict,  on  the  24th  of  November,  1538,  five  persons  escaped  the  fire,  by 
bearing  fagots  at  St.  Paul’s  Cross,  to  signify  that  they  deserved  to  be 
burned.  Three  days  after,  a man  and  a woman  were  committed  to  the 
flames  in  Smithfield.  They  were  natives  of  Holland.  This  spirit  of 
persecution  increased,  and  in  1538,  1540,  and  1550,  edicts  were  issued, 
decreeing  that  those  who  held  that  “infants  ought  not  to  be  baptized,” 
were  excluded  from  the  general  acts  of  pardon  issued  to  all  offenders 
against  civil  law  during  those  years.  Thieves  and  vagabonds  shared 
the  king’s  favor,  but  Baptists  were  not  tolerated.  This,  of  course, 
fanned  to  a hotter  flame  the  fires  of  persecution.  Many  suffered.  Joan 
Boucher,  a lady  of  rank  and  well  known  at  court,  was  the  first  victim, 
showing  that  Baptist  principles  included  among  those  ready  to  die  for 
them  persons  of  distinction.  Annie  Askew,  a lady  of  quality,  whose 
name  stands  high  on  the  rolls  of  the  Christian  martyrology,  of  the  six- 
teenth century,  was  the  next  to  seal  her  testimony  by  her  death.  She 
was  first  cruelly  tortured,  and  afterward  burned  alive  in  1546.  Bishop 
Story  preached  on  the  occasion  of  her  burning,  and  Strype,  in  his 
memorials,  says,  he  “ tried  to  convert  her.  But  she  was  unmoved,  and 
told  him  he  lied  like  a dog,”  and  bade  him  “go  and  read  the  Scrip- 
tures.” Doubtless,  needful  advice.  John  Rogers  suffered  in  Queen 
Mary’s  reign,  and  when  urged  to  recant,  by  the  cruelty  of  his  death, 
like  a true  hero,  replied : “ Burning  alive  was  no  cruel  death,  but  easy 
enough,  if  it  was  God’s  will.” 

George  Van  Pare,  a Dutch  Baptist,  was  burned  at  Smithfield,  January 
13,  1551.  His  persecutors  testified  that  he  was  a man  of  fervid  piety 
and  enlarged  benevolence.  His  condemnatory  sentence  was  signed  by 
Cranmer,  Ridley,  and  Coverdale.  There  were  many  Baptists,  some  of 
them  eminent  in  social  life,  who  were  sentenced  to  death  and  burned 
at  the  stake  in  Queen  Mary’s  time.  But  we  will  not  detain  our  readers 
with  further  details  of  that  barbarous  cruelty  religious  intolerance 
inflicts.  Such  things  cause  a recoil  in  our  feelings,  and  make  us  blush 
for  the  honor  of  our  humanity,  and  startle  us  by  the  depravity  and 


* Hist.  p.  232. 


410 


PROTESTANT  COMMUNITIES. 


savageness  they  betray.  What  reason  for  thanksgiving  have  we,  that 
those  days  have  passed,  and  now  we  may  worship  God  according  to  the 
dictates  of  our  own  conscience. 

But,  whatever  others  may  have  contributed,  it  is  evident  English 
Baptists  bore  a conspicuous  and  effectual  testimony  to  the  principle  of 
religious  liberty.  England,  and  the  cause  of  civil  and  religious  free- 
dom, owes  much  to  those  unyielding  and  martyred  Baptists,  who  testi- 
fied amid  the  lurid  flames  of  the  blazing  fagots  about  them,  and  whose 
souls  washed  in  the  blood  of  Jesus  ascended  up  through  much  tribu- 
lation to  God.  Baptist  churches  sprung  up  all  over  England,  when 
E^ri  Churches  of  the  Reformation  dawned  on  her  hills  and 

valleys.  But  there  is  good  reason  for  the  claim  Baptists 
make,  that  they  had  churches  in  England  before  that  day.  The  Bap- 
tist church  at  Hillcliffe,  England,  claims  to  have  been  in  existence,  and 
to  have  an  unbroken  record  for  about  500  years.  A tombstone,  lately 
exhumed  from  a burial  ground  attached  to  the  place  of  worship,  bears 
date  1357.  All  the  traditions  of  the  place  confirm  the  claim  made  by 
the  church.  That  it  existed,  and  was  somewhat  noted,  in  1523,  is 
undoubted.  Martin  Luther  was  born  in  1483,  consequently  this  Bap- 
tist church  unquestionably  existed  when  he  was  but  40  years  of  age, 
which  was  about  the  time  the  Reformation  began  to  dawn  in  England. 
As  this  church  at  that  time  had  become  so  prominent  as  to  attract  the 
attention  of  the  civil  and  ecclesiastical  magnates  of  the  land,  it  must 
have  been  in  existence  for  some  years.  If  we  concede  their  claim,  con- 
firmed as  it  is  by  all  the  local  traditions  of  the  place,  then  this  Baptist 
church  was  in  existence  113  years  before  Luther  was  born. 

But,  be  the  question  concerning  this  ancient  church,  and  others  mak- 
ing similar  claims,  as  it  may,  it  is  certain  that  during  the  sixteenth 
century  and  first  half  of  the  seventeenth,  Baptist  churches  multiplied, 
and  members  increased  very  rapidly  in  England.  Persecution  was  in 
vain.  In  undoubted  records  we  find  evidences  of  their  rise  and  growth. 
Many  churches  in  England  have  the  records  of  their  business  proceed- 
ings almost  complete,  running  back  as  far  as  1600,  and  some,  we  be- 
lieve, to  1550.  They  appeared  everywhere.  Many  of  their  ministers 
were  eminent  for  learning,  piety,  and  eloquence,  several  educated  men 
having  left  for  conscience’  sake  the  church  of  England,  and  embraced 
their  views.  During  Cromwell’s  wars,  and  during  his  protectorate, 
they  increased  rapidly.  There  were  many  in  his  army,  for  they  believed 
his  triumph  would  be  the  vindication  of  the  principle  of  liberty  and 
equality  in  matters  of  religion,  the  complete  divorcement  of  the  State 
from  the  Church,  in  which  hope  they  were  sadly  deceived.  General 
Harrison,  one  of  his  most  eminent  commanders,  was  a Baptist. 

In  the  seventeenth  century,  and  in  early  part  of  the  eighteenth,  they 
suffered  much  by  fine  and  imprisonment,  but,  nevertheless,  unflinch- 
ingly held  their  ground,  maintained  their  principles,  and  establishing 
new  churches,  increased  in  numbers.  They  had  a number  of  churches 
in  London,  and  in  all  the  chief  cities  of  England.  Their  influence  was 
felt  increasingly,  and  as  their  principles  became  better  known,  they 
were  more  respected,  the  civil  and  ecclesiastical  authorities  not  regard- 


BAPTISTS. 


411 


ing  them  as  the  dangerous  people  to  society,  to  the  church,  and  the 
Suite  they  were  once  thought  to  be  because  they  denied  infant  baptism 
and  the  authority  of  the  civil  government  in  religion. 

Baptists  in  England  can  claim  as  belonging  to  their  number  many 

Eminent  Bap-  men  of  great  eminence  as  scholars,  preachers,  and  phi- 
tists.  lanthropists.  Dr.  John  Gale,  who  was  educated  at  the 
University  of  Leyden,  and  died  in  1721,  aged  forty-one  years,  was  con- 
ceded one  of  the  best  scholars  and  able  polemics  of  his  day.  Dr.  John 
Gill,  the  celebrated  commentator,  born  in  1697,  was  one  of  the  best  He- 
braists of  his  time.  His  commentary  on  the  Old  and  New  Testaments 
and  his  Body  of  Divinity  are  still  standard  authorities,  having  a repu- 
tation for  learhing,  and  orthodoxy,  far  beyond  the  limits  of  his  own 
denomination.  The  eminent  Dr.  Toplady,  an  Episcopalian,  wrote, 
that  “If  any  man  can  be  supposed  to  have  trod  the  whole  circle  of 
human  learning,  it  was  Dr.  Gill.”  He  was  a man  of  noble  integrity  of 
character.  When  his  income  was  likely  to  be  reduced  if  he  pursued  a 
certain  course  he  regarded  as  right,  he  replied  to  a friend  who  expostu- 
lated with  him  : “ Sir,  I am  not  afraid  to  be  poor.”  John  Macgowen, 
author  of  “ Dialogues  of  Devils,11  was  a Baptist;  so  was  Robinson, 
author  of  the  well-known  History  of  Baptism  and  of  Ecclesiastical 
Researches  bearing  his  name.  Our  limits  forbid  our  mentioning,  with 
any  attempt  at  detail,  however,  the  men  of  God  whose  names  have 
become  eminent  in  the  English  Baptist  Pulpit.  We  can  only  men- 
tion, by  name,  Dr.  Ryland,  Dr.  Andrew  Fuller,  John  Foster,  the 
preacher,  and  concededly  the  ablest  of  English  essayists,  Robert  Hall, 
the  most  eloquent  of  divines,  and  Dr.  Stennett.  The  names  of  many 
others  of  not  less  note  we  must  omit.  John  Howard,  the  philanthro- 
pist, attended  Dr.  Stennett’s  church  in  Little  Wilde  street,  London,  and 
is  thought  to  have  been  a member  of  it.  John  Milton,  author  of  Para- 
dise Lost,  was  a Baptist,  so  was  De  Foe,  the  author  of  Robinson  Cru- 
soe, and  John  Bunyan,  the  immortal  dreamer,  whose  Pilgrim’s  Pro- 
gress has  cheered  and  instructed  thousands  on  thousands.  Thomas 
Hollis,  one  of  the  earliest  and  most  liberal  supporters  of  Yale  College 
in  America,  was  a prominent  Baptist  layman.  The  constituency  of  a 
Christian  body  represented  by  such  names  must,  certainly,  have  had 
no  insignificant  influence  in  English  politics,  and  in  moulding  the  reli- 
gious thought  of  the  people. 

English  Baptists  inaugurated  the  work  of  Foreign  Missions  in  1792, 
Missions  organizing  in  the  parlor  of  Dea.  Bebee  Wallis,  of  Ketter- 
ing. Dr.  Andrew  Fuller,  pastor  of  the  church  here,  was 
the  ardent  friend  and  life-long  supporter  of  this  enterprise.  William 
Cary,  a poor  shoemaker,  was  its  moving  spirit.  The  first  collection 
amounted  to  but  thirteen  pounds,  two  shillings,  and  sixpence,  and  fur- 
nished occasion  for  the  eccentric  Sydney  Smith  to  say,  sneeringly, 
“ The  Baptists  propose  to  convert  the  world  with  a consecrated  cobbler 
and  thirteen  pounds,  two  shillings,  and  sixpence.”  How  greatly  was 
he  mistaken  in  the  men  and  the  character  of  that  obscure  movement 
he  made  the  object  of  his  keen  wit!  That  was  the  origin  of  modern 
Protestant  missions.  It  not  only  roused  Baptists  but  all  others.  Mr. 


412 


PROTESTANT  COMMUNITIES. 


Cary  became  one  of  the  most  eminent  of  Oriental  scholars,  having  a 
most  remarkable  aptitude  for  the  acquisition  of  language.  The  names 
of  Marshman,  and  Ward,  his  co-laborers,  are  household  words  among 
all  who  love  and  pray  for  missions.  Dr.  Marsliman’s  daughter  became 
the  wife  of  the  celebrated  General  Havelock,  the  deliver  of  Lucknow, 
India,  from  the  horrors  of  the  Sepoy  control.  The  General  was  himself 
a Baptist  and  a man  of  eminent  piety,  as  well  as  great  bravery.  English 
missions  have  been  greatly  prospered  since  their  origin.  They  have 
missions  in  Hindostan,  Northern  India,  Madras,  and  Ceylon.  In  the 
West  Indies,  in  the  Bahamas,  in  Africa,  in  France, in  China  and  in  Aus- 
tralia. We  give  the  statistics  of  those  Missions.  Of  course,  many  of. 
the  churches  have  become  large  and  self-supporting.  India,  327  sta- 
tions, 35  churches,  2,899  members.  China,  3 churches,  29  members. 
Ceylon,  74  churches,  538  members.  Australia,  133  churches,  4,331  mem- 
bers. The  income  of  the  Foreign  Mission  Treasury  in  1870  was  $200,000. 
Beside  this,  there  is  the  General  Baptist  Missionary  Society,  represent- 
ing the  Particular  Baptists,  having  an  income  of  $50,000.  There  is  also 
the  British  and  Irish  Baptist  Union,  having  an  income  of  $30,000,  and 
sustaining  60  Evangelists  in  Ireland.  The  English  Baptists  have  an 
honorable  record  in  the  History  of  Missions.  Allied  to  Missions  is  the 
work  of  ministerial  and  general  higher  education. 

The  Baptists  of  England  early  turned  their  thoughts  to  this  subject, 
and  did  what,  under  the  adverse  condition  of  their  earlier 
state,  they  could.  They  have  now  seven  colleges  combin- 
ing classical  and  theological  instruction  in  England.  They  are  located 
at  Bristol,  Raw  don,  Regent’s  Park,  HaverfordWest,  Chilwell,  near 
Nottingham,  and  Chambers’  Hall,  where  Sir  Robert  Peel  was  born. 
The  seventh  is  the  Pastor’s  College,  located  in  London,  and  under  the 
jurisdiction  of  Rev.  C.  H.  Spurgeon.  It  is  in  connection  with  Spur- 
geon’s Metropolitan  Tabernacle,  and  is  sustained  entirely  by  voluntary 
contributions,  amounting  in  1870  to  $20,000.  Its  students,  in  1870, 
numbered  198.  Its  success  is  one  of  the  most  wonderful  features  of 
Spurgeon’s  most  remarkable  ministry.  Beside  these,  they  have  other 
less  prominent  institutions. 

The  Baptists  at  the  present  time  occupy  the  foremost  position  among 
Present  the  Dissenters  of  England.  Rev.  Mr.  Douglass,  a clergy- 
Condition.  man  of  the  Established  Church,  has  recently  thus  written 
of  them:  “It  is  a fact  that  the  Baptists  have  been  growing,  in  recent 
years,  in  a more  rapid  ratio  than  any  of  their  neighbors.  In  London 
and  neighborhood  the  increase  of  Baptist  chapels  within,  say  fifteen 
years,  has  been  out  of  all  proportion  to  previous  growth.  Their  rate 
of  increase  is  twice  that  of  the  Independents,  and  three  times  that  of 
the  W'esleyans.  We  do  not  believe,  in  a word,  that  we  would  be  far 
from  the  truth,  were  we  to  say  that  the  most  promising  and  extending 
denomination  in  England  at  this  moment  is  the  body  of  Christians  of 
which  we  speak.”*  Doubtless  the  wonderful  prosperity  of  Baptists,  of 
which  Mr.  Douglass  speaks,  is  due  largely  to  the  instrumentality  of  that 


Education. 


* The  Pastor  and  his  People,  p.  160. 


J 


BAPTISTS. 


413 


remarkable  man,  Rev.  C.  H.  Spurgeon,  pastor  of  the  Metropolitan 
Tabernacle,  London.  The  circumference  of  which  this  man  is  now  the 
centre  is  immense.  His  place  of  worship  has  sittings  for  seven  thousand 
persons,  and  is  filled  whenever  he  preaches.  His  membership  is  now 
over  three  thousand ; while  during  the  past  few  years  the  impetus  he 
has  given  to  the  denomination  has  been  the  means,  mainly,  of  estab- 
lishing over  thirty  new  churches,  and  erecting  as  many  chapels  in  the 
City  of  London  alone.  Besides  preaching  for  this  immense  congrega- 
tion, Mr.  Spurgeon  superintends  the  college  for  young  men  preparing 
for  the  ministry.  The  design  of  this  institution  is  not  to  give  young 
men  a thorough  classical  culture,  or  make  them  polished  rhetoricians, 
but  to  assist  them  in  the  study  of  the  Word  of  God,  so  that  they  may 
be  thoroughly  furnished  unto  all  good  works,  being  able  ministers  of 
the  New  Testament.  Naturally  enough  they  catch  the  spirit  of  their 
eminent  leader,  teacher,  and  pastor.  Connected  with  Mr.  Spurgeon’s 
Tabernacle  is  the  Stock  well  Orphanage,  sustained  by  voluntary  contri- 
butions, amounting,  in  1870,  to  $30,000.  The  influence  of  such  a man 
and  of  such  a mammoth  organization,  in  the  throbbing  heart  of  the 
metropolis,  is,  of  course,  felt  throughout  the  entire  Baptist  fraternity, 
and  quickens  it  to  “ newness  of  life.” 

Mr.  Spurgeon  is,  however,  not  the  only  eminent  minister  among 
English  Baptists,  though  he  is  like  Saul  among  his  brethren,  “head 
and  shoulders  above  them.”  Beside  him  they  have  many  learned, 
able,  popular,  and  eminently  useful  men.  We  mention  Dr.  Baptist  W. 
Noel,  formerly  Queen’s  Chaplain,  Dr.  Landells,  Dr.  Brock,  Dr.  Chowan, 
Rev.  Hugh  Stowell  Brown,  of  Liverpool,  and  Rev.  Drs.  Gotch  and 
Angus,  eminent  as  scholars,  and  having  a place  on  the  Royal  Commis- 
sion now  engaged  in  the  work  of  revising  the  present  English  Bible. 

Dr.  Chalmers  said,  but  a few  years  previous  to  his  death,  that  “the 
Baptist  ministry  of  England,  as  a body,  were  the  most  thoroughly 
educated  in  the  realm.”  If  this  was  true  then,  in  the  judgment  of  that 
eminent  man,  much  more  must  it  be  true  now.  With  such  a ministry 
their  present  prosperity  is  no  matter  of  surprise.  At  present  they  have 
1,910  churches,  2,397  chapels,  170,380  members,  and  251,085  children  in 
their  Sunday  schools.  Their  adherents  in  England  cannot,  therefore, 
be  much  less  than  1,000,000,  thus  giving  them  very  great  influence. 
They  can  speak  with  an  influential  voice  in  behalf  of  Dissenters. 

While  the  Baptists  of  England  are  all  united  in  one  organization, 
Sub  divisions  known  as  the  British  Baptist  Union,  there  are  two  chief 
sub-divisions.  The  General  Baptists,  a smaller  body,  are 
regarded  as  Arminian.  The  Particular,  as  Calvinists,  while  some  of 
both  are  open  communion,  and  others  are  strict  or  close  in  their  com- 
munion. It  is  thought  the  close  communion  party  are  gaining  the 
ascendancy,  that  the  “ drift”  of  conviction  on  the  logic  of  the  commu- 
nion question  among  Baptists  in  England  is  toward  close  or  strict  com- 
munion, as  practised  by  American  Baptists.  The  open  communion 
schism  found  in  the  eloquent  Robert  Hall  its  most  influential  champion. 
Spurgeon  practises  it  to  a limited  extent,  but  is  not  known  to  be  a very 
decided  advocate  of  its  continuance.  With  these  exceptions.  Baptist 
27 


414 


PROTESTANT  COMMUNITIES. 


churches  are  a unit  in  their  views  of  the  ministry,  of  church  govern- 
ment, and  of  the  mode  and  subjects  of  baptism.  They  are  growing 
more  compact,  closing  their  ranks,  and  doing  each  year  more  effective 
service  in  the  cause  of  Jesus.  They  subscribe  generally  to  those  views 
we  have  presented  under  the  head  of  doctrine,  and  all  contribute  toward 
a building  loan  fund,  designed  to  aid  feeble  congregations  in  erecting 
houses  of  worship.  This  fund  now  amounts  to  $100,000,  and  is  con- 
stantly increasing.  It  is  loaned  without  interest,  to  be  repaid  in  annual 
instalments,  and  is  then  re-loaned,  thus  kept  in  constant  service. 

Twenty-five  new  churches  were  organized  by  the  Baptists  in  Eng- 
land during  1S70  and  many  aided  in  building  out  of  this  fund. 

From  England  we  pass  to  Wales.  Baptists  here  lay  claim  to  great 
antiquity,  affirming  that  they  date  back  to  the  first  cen- 
weisn  Baptists.  tury>  and  ho!ding  a tradition  that  the  Apostle  Paul 

visited  their  mountains,  preached  among  them  two  years,  founding 
churches  which  continue  unto  this  day.  This,  however,  seems  quite 
certain.  Claudia,  a Welsh  princess,  being  at  Rome,  was  converted 
under  the  ministry  of  Paul,  and  returning  in  the  year  68  brought 
many  of  her  people  to  the  knowledge  of  Jesus,  inducing  them  to 
abandon  idolatry. 

Mosheim,  the  learned  German  Church  Historian,  says  of  the  early 
Welsh  churches,  that  “no  persons  were  admitted  to  baptism  but  such 
as  had  been  previously  instructed  in  the  principal  points  of  Christianity 
and  had  also  given  satisfactory  proofs  of  pious  dispositions  and  upright 
intentions.”  It  is  conceded  that  during  the  dark  ages  the  Welsh 
churches  remained  pure  and  never  bowed  the  knee  in  submission  to 
the  Papal  power.  The  writer  has  been  informed  by  an  eminent  Welsh 
clergyman  that  there  is  one  Baptist  church  in  Glamorganshire  claim- 
ing to  have  evidence  of  its  existence  for  800  years.  But  be  the  fact  as 
it  may,  respecting  the  antiquity  of  Welsh  Baptists,  this  is  certain,  they 
were  numerous,  having  many  churches  in  the  time  of  Henry  the  VIII, 
and  previously,  and  the  entrance  of  Welsh  Baptists  into  England 
about  that  time  contributed  largely  in  disseminating  their  principles. 

At  present  they  are  numerous  and  influential,  having  in  this  little 
mountainous  principality  511  churches,  550  chapels,  54,853  members, 
and  50,626  children  in  their  Sunday  schools.  They  have  two  colleges 
in  flourishing  condition.  One  at  Pontypool,  another  at  Llangollen. 
They  have  a widely  circulated  weekly,  called  the  Syren  Cymm,  and 
other  less  popular  periodicals. 

They  have  had  among  them  some  noted  ministers,  but  none  more  so 
than  Christmas  Evans,  who  was  one  of  the  most  eloquent  men  of  his 
day.  He  was  a most  laborious  man,  traveling  on  horseback  and  preach- 
ing in  both  the  English  and  Welsh  tongues,  winning  many  thousands 
to  Jesus.  His  use  of  the  English  tongue  was  but  limited.  An  old  lady 
reported  to  the  writer  hearing  him  once  in  London  when  he  wished  to 
quote  the  words  “behold  the  Lamb  of  God,”  he  could  not  recall  the 
word  lamb,  and  in  his  effort  to  do  so,  exclaimed,  “Behold  the  dear  lit- 
tle mutton  of  God.”  The  mistake,  though  amusing,  was  certainly  par- 
donable. Dr.  Price,  of  Aberdare,  is  the  ablest  and  most  influential  in 
Wales  at  this  time.  What  Spurgeon  is  to  England,  he  is  to  Wales. 


BAPTISTS. 


415 


Scotland  claims  a word  at  this  point.  Here  are  but  few  Baptists. 

Scotland  Presbyterianism  in  this  land  has  won  its  grandest  tro- 
phies, and  has  maintained  since  the  days  of  Knox  almost 
undisputed  possession.  Baptists,  however,  are  found  here,  and  have 
been  for  nearly  two  centuries.  Some  influential  families  have  been 
associated  with  them ; most  prominent  the  Haldane  brothers,  known 
to  the  world  as  eminent  preachers  and  philanthropists.  One  of  them 
wrote  an  able  commentary  on  the  Epistle  to  the  Romans,  and  was 
instrumental  in  the  conversion  of  D’Aubigne,  the  historian  of  the  Refor- 
mation, and  Adolph  Monod,  the  accomplished  Genevan  pastor  and 
writer.  Dr.  McLean,  who  wrote  on  the  Epistle  to  the  Hebrews,  was 
also  a Scotch  Baptist.  At  present  they  are  a vigorous  body,  and  becom- 
ing aggressive.  They  have  110  churches,  109  chapels,  7,035  members, 
and  4,396  scholars  in  their  Sunday  schools.  They  have  a prosperous 
Theological  School  at  Glasgow,  under  the  Presidency  of  Rev.  Dr.  Cal- 
ross.  They  have  among  them  some  clergymen  of  learning,  ability, 
and  eloquence.  Their  prospects  are  more  favorable  than  ever  before. 
They  are  banded  in  a union  meeting  annually,  and  sustain  a prosper- 
ous Home  Mission  Society. 

In  Ireland  there  are  but  few  Baptists.  Of  Protestants,  Presbyterians 

Ireland  and  -^-eth°dists  are  ^ie  most  numerous.  Baptists  are  the 
least  so  of  all,  but  at  the  present  time  are  in  a healthful 
condition,  and  since  the  disestablishment  of  the  Irish  church,  are  reap- 
ing no  inconsiderable  advantage  from  the  reconstruction  of  all  ecclesi- 
astical matters,  and  the  agitation  of  public  thought  since  that  event. 
For  two  hundred  and  fifty  years  there  have  been  Baptist  churches  in 
Ireland.  Perhaps  at  a former  period  they  were  more  numerous  than 
now,  as  in  the  drain  of  population  by  emigration,  Baptists  have  lost 
their  proportion.  They  have  been  favored  with  the  ministry  of  some 
eminent  men.  John  Foster,  the  celebrated  essayist,  was  for  some  years 
pastor  of  one  of  the  Baptist  churches  in  Dublin.  And  it  was  while  here 
he  made  the  quaint  and  oft  quoted  entry  in  his  journal  after  his  Sab- 
bath service : “Preached  to-day  a very  uninteresting  sermon  to  a very 
uninteresting  audience.”  Dr.  Alexander  Carson,  of  Tubbermore,  whose 
work  on  Baptism  is  by  Baptists  and  Pedobaptists  conceded  the  most 
exhaustive  and  scholarly  discussion  of  the  question,  as  it  relates  to  the 
meaning  of  the  Greek  verb  “baptidzo”  in  the  Bible  and  in  the  Greek 
classics  a work  never  conclusively  answered,  was  the  most  eminent  man 
and  minister  of  the  Irish  Baptist  churches.  Their  ministry,  as  a whole, 
is  now  stronger  than  ever  before.  Many  efficient  missionaries  are  at 
work,  and  the  whole  aspect  is  most  encouraging.  Rev.  R.  M.  Henry, 
of  Belfast,  formerly  Moderator  of  the  Presbyterian  Synod  of  Belfast, 
but  who  adopted  Baptist  sentiments  a few  years  since,  visited  America 
last  year  in  behalf  of  Ireland,  and  obtained  the  pledge  of  support  for 
eight  missionaries  additional  to  those  sustained  by  the  British  and 
Irish  Baptist  Union.  At  present  Baptists  in  Ireland  number  37 
churches,  37  chapels,  and  nearly  5,000  members.  They  are  increasing 
considerably.  As  yet  they  have  no  Theological  school,  but  talk  of  one 
at  Belfast. 


416 


PROTESTANT  COMMUNITIES. 


The  Baptists  on  Continental  Europe  are  deserving  of  a far  more  ex- 
Continental  Eu-  tended  notice  than  our  space  allows.  In  our  introduc- 
rope.  tion  to  this  article,  we  glanced  at  the  History  of  Baptists 
on  the  Continent  at  the  time  of,  and  in  the  centuries  before,  the  Re- 
formation. We  add,  now,  just  a few  words  and  figures  respecting  their 
re- appearance  in  the  last  quarter  of  a century.  We  begin  with  Ger- 
many. On  the  night  of  the  22d  of  April,  1834,  Rev.  Barnes  Seares, 
temporarily  residing  in  Germany,  baptized  Mr.  Oucken  and  six  others 
in  the  river  Elbe.  This  was  the  beginning  of  one  of  the  most  remark- 
able works  of  modern  times,  and  Mr.  Oucken  became  one  of  the  most 
successful  missionaries  of  this  missionary  age.  We  doubt  whether,  in 
the  same  time,  the  Apostles  witnessed  results  more  marvelous  than  we 
have  seen  in  these  last  days  in  the  German  States.  But  37  years  have 
passed  since  Oucken’s  baptism,  much  persecution  has  been  endured, 
but  “what  hath  God  wrought?”  Literally,  the  little  one  has  been 
many  thousands.  Germany  now  has  72  Baptist  churches,  and  13,509 
members.  The  work,  through  the  zeal  of  German  converts,  has  spread 
beyond  Germany.  Denmark  has  18  churches,  and  1,872  members; 
Holland,  1 church  and  90  members;  Poland,  1 church,  and  771  mem- 
bers ; Russia,  4 churches,  and  1,186  members ; and  Turkey  1 church  and 
120  members — all,  under  God,  from  the  zeal  of  one  man  who  consecrated 
himself  to  God  but  thirty-seven  years  since ; a man  who  yet  lives,  full 
of  honors  and  growing  full  of  years,  in  Hamburg,  pastor  of  a large  and 
grateful  church,  contemplating,  in  declining  life,  with  joy  what  God 
has  wrought.  Sweden  is  not  less  remarkable  than  Germany.  Here  one 
man,  a little  more  than  a quarter  of  a century  since — Rev.  Andreas 
Weiburg,  a young  man  who  had  been  educated  for  the  ministry  in  the 
Lutheran  Church, — was  led  to  a change  of  views  and  was  “ buried  with 
Christ  in  baptism.”  Since  then,  God  has  wrought  marvelously  by 
means  of  this  man.  Sweden  now  contains  201  Baptist  churches,  having 
a membership  of  8,120,  with  a theological  school  in  Copenhagen,  while 
they  are  pushing  into  regions  beyond.  Little  thought  Andreas  Wei- 
burg, when  he  changed  his  views,  that  he  was,  under  God,  to  be  the 
instrument  of  such  a mighty  work.  But  God  is  marvelous  in  working. 
He  does  great  things  by  feeble  instrumentalities. 


METHODISTS. 


417 


SEC.  VI— METHODISTS 

Methodist,  as  the  distinctive  appellation  of  a religious  community,  is  now 
universally  understood  as  designating  the  followers  of  the  famous  Mr.  John 
Wesley.  In  November,  1729,  Mr.  Wesley,  being  then  a 
Fellow  of  Lincoln  College,  Oxford,  Mr.  Charles  Wesley,  his 
brother,  Mr.  Morgan,  Commoner  of  Christ  Church,  and  Mr.  Kirkman,  of 
Merton  College,  set  apart  some  evenings  for  reading  the  original  Scriptures, 
and  prayer.  Sometime  after  they  were  joined  by  Mr.  Ingham,  of  Queen’s 
College,  Mr.  Broughton,  of  Exeter,  and  Mr.  James  Hervey  ; and  in  1735, 
by  the  celebrated  Mr.  George  Whitefield.  They  soon  began  to  leave  occa- 
sionally the  more  private  fellowship  meeting,  to  visit  the  prisoners  in  the 
castle,  and  the  sick  poor  in  the  town.  They  also  instituted  a fund  for  the 
relief  of  the  poor,  to  support  which  they  abridged  all  superfluities,  and  even 
many  of  the  comforts  of  life.  Their  private  meetings  became  more  and 
more  of  a religious  character.  They  observed  the  fasts  of  the  ancient 
church  every  Wednesday  and  Friday,  and  communicated  once  a week. 
“ We  were  now,”  says  Mr.  Wesley,  “ fifteen  in  number,  all  of  one  heart 
and  of  one  mind.”  Their  strict  deportment  soon  attracted  the  attention 
of  the  college  censors  and  students,  who  branded  them  with  many  oppro- 
brious epithets,  such  as  Sacramentarians,  the  Godly  Club,  and  afterwards 
Methodists. 

Whatever  effect  obloquy  might  have  upon  some  of  the  members  of  this 
select  class,  Mr.  John  Wesley,  as  well  as  his  brother,  and  several  others, 
remained  unshaken.  He  puzzled  his  opponents  with  questions  concerning 
the  reasonableness  of  his  conduct.  He  did  more;  he  confounded  them  by 
a uniform  regularity  of  life,  and  an  astonishing  proficiency  in  his  studies. 
Mr.  Morgan,  one  of  the  most  active  members,  was  soon  after  this  removed 
by  death;  occasioned,  according  to  the  representation  of  enemies,  by  fasting 
and  excessive  austerities.  His  character  was  drawn  by  Mr.  Samuel  Wes- 
ley, junior,  in  a poetic  tributec&o  his  memory,  under  this  text,  from  the  book 
of  Wisdom,  “We  fools  accounted  his  life  madness.”  In  the  spring  of 
1735,  Mr.  John  Wesley  was  called  to  attend  his  dying' father,  who  desired 
him  to  present  to  Queen  Caroline  a book  he  had  just  finished.  Soon  after 
his  return  to  Oxford,  he  went  to  London  on  this  account,  where  he  was 
strongly  solicited  by  Dr.  Burton,  one  of  the  trustees  for  the  new  colony  at 
Georgia,  to  go  there  to  preach  to  the  Indians.  At  first  he  peremptorily 
refused.  He  particularly  mentioned  the  grief  it  would  occasion  to  his 
widowed  mother.  The  case  being  referred  to  her,  she  is  said  to  have  made 
this  reply:  Had  1 twenty  sons,  I should  rejoice  that  they  were  all  so  em- 


418 


PROTESTANT  COMMUNITIES. 


ployed,  though  I should  never  see  them  more.  His  way  appeared  now 
plain ; and  he  made  arrangements  for  this  enterprise.  On  Tuesday,  Octo- 
ber 14th,  1735,  he  set  off  from  London  for  Gravesend,  accompanied  by  Mr. 
Ingham,  Mr.  Delamotte,  and  his  brother  Charles,  to  embark  for  Georgia. 
There  were  six-and-twenty  Germans  on  board,  members  of  the  Moravian 
church,  with  whose  Christian  deportment  Mr.  Wesley  was  much  struck, 
and  immediately  set  himself  to  learn  the  German  language,  in  order  to  con- 
verse with  them.  The  Moravian  bishop  and  two  others  of  his  society  began 
to  learn  English.  He  now  began  to  preach  extempore,  which  he  after- 
wards made  his  constant  practice  during  his  life,  and  yet  he  wrote  much. 

The  piety  and  devotion  which  Mr.  Wesley  and  his  companions  mani- 
fested during  the  voyage  was  highly  commendable,  and  indicated  a becom- 
ing impression  of  the  importance  of  their  undertaking;  but,  owing  to  some 
disagreeable  circumstances,  Mr.  John  Wesley  returned  to  England,  without 
having  made  much  progress  in  the  proposed  object,  and  was  succeeded  by 
his  valued  friend  Mr.  George  Whitefield,  who  arrived  at  Savannah  on  the 
7th  May,  1738,  and  was  received  by  Mr.  Delamotte  and  many  of  Mr.  Wes- 
ley’s hearers.  It  may  be  proper  to  notice  the  success  which  attended  Mr. 
Whitefield’s  labours  in  this  quarter  of  the  globe.  He  laboured  with  great 
zeal,  and  was  so  far  honoured  as  to  be  made  useful.  He  returned  to  Eng- 
land in  the  close  of  the  same  year  to  receive  priest’s  orders.  On  his  return 
to  America  in  1739,  he  landed  at  Philadelphia,  and  immediately  began  his 
spiritual  labours,  which  he  continued  as  he  passed  through  the  colonies  of 
Virginia,  Maryland,  and  North  and  South  Carolina,  being  attended. by  con- 
siderable audiences.  Upon  his  arrival  at  Savannah,  he  found  the  colony 
almost  deserted,  which  moved  him  to  carry  into  effect  his  scheme  of  build- 
ing an  orphan-house,  which  he  had  the  happiness  to  see  completed  through 
his  exertions,  and  the  liberal  donations  of  his  friends.  Upon  his  third  visit 
to  the  western  continent,  he  took  a voyage  to  the  Bermuda  Islands,  where 
his  ministry  was  successfully  attended,  and  some  contributions  made  for  his 
orphan-house  at  Savannah.  Upon  his  sixth  voyage  to  Georgia,  he'received 
the  thanks  of  the  governor  and  principal  people  for  the  advantage  which 
the  colony  had  derived  from  his  benevolent  exertions,  a circumstance  which 
tends  greatly  to  vindicate  the  character  of  this  singular  man,  from  the  very 
unjust  reproach  of  avarice  which  was  frequently  thrown  upon  him.  In 
1769,  he  made  his  seventh  and  last  voyage  to  America ; but,  although  his 
labours  were  so  extensive,  he  formed  no  separate  congregation.  In  the 
intervals  of  his  visits  to  America,  he  frequently  made  tours  to  Scotland  and 
Ireland,  where  he  attracted  numerous  assemblies,  and  always  made  a power- 
ful impression  by  his  eloquence  ; but  having  differed  in  doctrinal  sentiment 
from  Mr.  Wesley,  and  never  having  formed  the  idea  of  a separate  associa- 
tion of  itinerants  and  of  members,  he  can  scarcely  be  considered  as  the  head 
of  any  party. 


METHODISTS. 


419 


On  the  other  hand,  Mr.  Wesley  is  considered  the  father  of  the  Method- 
ists. On  his  return  to  England,  he  was  invited  to  preach  in  several 
churches ; but  the  concourse  of  people  who  followed  him  was  so  great  that 
the  churches  in  general  were  shut  against  him.  His  converts  at  length 
began  to  form  themselves  into  a little  society,  which  has  proved  the  germ 
of  a religious  community  more  extended  perhaps  than  almost  any  other, 
and  surprisingly  adapted  by  means  of  its  regulations  to  increase  and 
endure.* 

In  respect  to  the  principal  doctrines  of  the  Methodists,  it  may  be  observed, 
that  they  maintain  the  total  fall  of  man  in  Adam,  and  his  utter  inability  to 
recover  himself,  or  to  take  one  step  towards  his  recovery, 
Doctrines.  « without  the  grace  of  God  preventing  him,  that  he  may  have 
a good  will,  and  working  with  him,  when  he  has  that  good  will.” 

2.  They  are  sometimes  called  Jirminians,  and  hold  general  redemption. 
They  assert  “ that  Christ,  by  the  grace  of  God,  tasted  death  for  every  man.” 
This  grace  they  call  free , as  extending  itself  freely  to  all. 

3.  They  hold  Justification  by  Faith.  “Justification,”  says  Mr.  Wesley, 
“ sometimes  means  our  acquittal  at  the  last  day.  But  this  is  altogether  out 
of  the  present  question;  for  that  justification  whereof  our  articles  and  homi- 
lies speak,  signifies  present  forgiveness,  pardon  of  sins,  and  consequently 
acceptance  with  God,  who  therein  declares  his  righteousness,  or  justice  and 
mercy,  by  or  for  the  remission  of  the  sins  that  are  past,  saying,  I will  be 
merciful  to  thy  unrighteousness,  and  thine  iniquities  I will  remember  no 
more.  I believe  the  condition  of  this  is  faith,  (Rom.  iv.  5,  &c.,)  I mean, 
not  only,  that  without  faith  we  cannot  be  justified ; but,  also,  that  as  soon  as 
any  one  has  true  faith,  in  that  moment  he  is  justified.  Faith,  in  general,  is 
a divine  supernatural  evidence,  or  conviction,  of  things  not  seen,  not  dis- 
coverable by  our  bodily  senses,  as  being  either  past,  future,  or  spiritual. 
Justifying  faith  implies,  not  only  a divine  evidence,  or  conviction,  that  God 
was  in  Christ,  reconciling  the  world  unto  himself,  but  a sure  trust  and  con- 
fidence that  Christ  died  for  my  sins;  that  he  loved  me,  and  gave  himself 
for  me.  And  the  moment  a penitent  sinner  believes  this,  God  pardons  and 
absolves  him.” 

Mr.  Wesley,  speaking  of  the  witness  of  the  Spirit,  says,  “ The  testimony 
of  the  Spirit  is  an  inward  impression  on  the  soul,  whereby  the  Spirit  of  God 
directly  witnesses  to  my  spirit,  that  I am  a child  of  God ; that  Jeyus  Christ 
hath  loved  me,  and  given  himself  for  me  ; that  all  my  sins  are  blotted  out, 
and  I,  even  I,  am  reconciled  to  God.  The  manner  how  the  divine  testi- 
mony is  manifested  to  the  heart,  I do  not  take  upon  me  to  explain.  But  the 
fact  we  know,  namely,  that  the  Spirit  of  God  does  give  a believer  such  a 
testimony  of  his  adoption,  that  while  it  is  present  to  the  soul,  he  can  no  more 


* New  Edinburgh  Enc.,  art.  Methodists. 


420 


PROTESTANT  COMMUNITIES. 


Circuits. 


doubt  the  reality  of  his  sonship,  than  he  can  doubt  the  shining  of  the  sun, 
while  he  stands  in  the  full  blaze  of  his  beams. 

4.  The  Methodists  maintain,  that,  by  virtue  of  the  blood  of  Jesus  Christ, 
and  the  operations  of  the  Holy  Spirit,  it  is  their  privilege  to  arrive  at  that 
maturity  in  grace,  and  participation  of  the  divine  nature,  which  excludes 
sin  from  the  heart,  and  fills  it  with  perfect  love  to  God  and  man.  This  they 
denominate  Christian  perfection ,* 

A number  of  societies,  united  together,  form  what  is  called  a circuit.  A 
circuit  generally  includes  a large  market-town,  and  the  circumjacent  villages, 
to  the  extent  of  ten  or  fifteen  miles.  To  one  circuit,  two  or 
three,  and  sometimes  four,  preachers  are  appointed,  one  of 
whom  is  styled  the  superintendent ; and  this  is  the  sphere  of  their  labour 
for  at  least  one  year,  but  generally  not  more  than  two  years.  Once  a 
quarter,  the  preachers  meet  all  the  classes,  and  speak,  personally  to  each 
member.  Those  who  have  walked  orderly  the  preceding  quarter  then 
receive  a ticket.  These  tickets  are  in  some  respects  analogous  to  the  tes- 
seras  of  the  ancients,  and  answer  all  the  purposes  of  the  commendatory 
letters  spoken  of  by  the  apostle.  Their  chief  use  is  to  prevent  imposture. 
After  the  visitation  of  the  classes,  a meeting  is  held,  consisting  of  all  the 
preachers,  leaders,  and  stewards  in  the  circuit.  At  this  meeting,  the 
stewards  deliver  their  collections  to  a circuit  steward,  and  every  thing  re- 
lating to  temporal  matters  is  publicly  settled.  At  this  meeting  the  candi- 
dates for  the  ministry  are  proposed,  and  the  stewards,  after  officiating  a 
definite  period,  are  changed.  It  is  superior  to  a leader’s  meeting,  and  is 
called  a quarterly  meeting. 

A number  of  these  circuits,  from  five  to  ten,  more  or  fewer,  according  to 
their  extent,  form  a district,  the  preachers  of  which  meet  annually.  Every 
district  has  a chairman,  who  fixes  the  time  of  meeting.  These  assemblies 
have  authority,  1.  To  try  and  suspend  preachers  who  are  found  immoral, 
erroneous  in  doctrine,  or  deficient  in  abilities;  2.  To  decide  concerning  the 
building  of  chapels  ; 3.  To  examine  the  demands  from  the  circuits  respect- 
ing the  support  of  the  preachers,  and  of  their  families:  and,  4.  To  elect  a 
representative  to  attend  and  form  a committee,  four  days  before  the  meeting 
of  the  conference,  in  order  to  prepare  a draught  of  the  stations  for  the  en- 
suing year.  The  judgment  of  this  meeting  is  conclusive  until  conference, 
to  which  an  appeal  is  allowed  in  all  cases. 

The  conference,  strictly  speaking,  consists  only  of  a hundred  of  the  senior 
travelling  preachers,  in  consequence  of  a deed  of  declaration  executed  by 
Mr.  Wesley,  and  enrolled  in  chancery.  But,  generally 
speaking,  the  conference  is  composed  of  the  preachers  elected 
at  ihe  preceding  district-meetings  as  representatives ; of  the  other  superin- 


Conference. 


Nightingale’s  All  Religions. 


I 


METHODISTS. 


421 


tendents  of  the  districts  ; and  of  every  preacher  who  chooses  to  attend  ; all 
of  them  (except  the  probationers)  having  an  equal  right  to  vote,  &c.,  whether 
they  belong  to  the  hundred  or  not.  At  the  conference,  every  preacher’s 
character  undergoes  the  strictest  scrutiny ; and  if  any  charge  be  proved 
against  him,  he  is  punished  accordingly.  The  preachers  are  also  stationed, 
the  proceedings  of  the  subordinate  meetings  reviewed,  and  the  state  of  tne 
connection  at  large  is  considered.  It  is  the  supreme  court  of  the  Methodists, 
over  which  there  is  no  control,  and  from  whose  decisions  there  is  no  appeal. 
The  conference  is  held  in  London,  at  Leeds,  Bristol,  Manchester,  Birming- 
ham, Liverpool,  and  other  places  in  rotation. 

Class  Meetings  are  each  composed  of  from  twelve  to  twenty  persons,  one 
of  whom  is  styled  the  leader.  When  they  assemble,  which  is -once  a week, 
the  leader  gives  out  a few  verses  of  a hymn,  which  they 
class  Meetings.  He  then  makes  a short  prayer;  after  which 

he  converses  with  each  member  respecting  Christian  experience,  gives 
suitable  advice  to  all,  and  concludes  by  singing  and  praying. 

Band  Meetings  consist  of  about  four  or  five  members,  who  are  nearly  of 
the  same  age,  in  nearly  similar  circumstances,  and  of  the  same  sex,  who 
meet  together  once  a week,  in  order  to  speak  their  minds 
Band  Meeting.  more  freejy  than  ft  Would  be  agreeable  to  do  in  a promis- 
cuous assembly  of  members,  such  as  a class  meeting.  The  meeting 
is  conducted  in  nearly  the  same  manner  as  a class  meeting.  At  stated 
periods,  those  who  meet  in  these  private  bands,  meet  all  together,  form- 
ing a public  or  select  band,  when,  after  singing  and  prayer,  any  of  the 
members  are  at  liberty  to  rise  and  speak  their  experience.  After  a few 
of  them  have  spoken,  the  meeting,  as  usual,  is  concluded  by  singing  and 
prayer. 

The  design  of  meeting  in  the  Band  society  is  to  obey  that  command  of 
God,  “Confess  your  faults  one  to  another,  and  pray  one  for  another,  that 
you  may  be  healed.”  To  this  end,  we  intend, 

1.  To  meet  once  a week,  at  the  least. 

2.  To  come  punctually  at  the  hour  appointed,  without  some  particular 
reason. 

3.  To  begin,  those  of  us  who  are  present,  exactly  at  the  hour,  with 
singing  or  prayer. 

4.  To  speak  each  of  us  in  order,  freely  and  plainly,  the  true  state  of  our 
souis,  with  the  faults  we  have  committed  in  thought,  word,  and  deed,  and 
the  temptations  we  have  felt  since  our  last  meeting. 

5.  To  end  every  meeting  with  prayer,  suited  to  the  state  of  each  person 
present. 

6.  To  desire  some  person  among  us  to  speak  his  own  state  first,  and  then 
to  ask  the  rest  in  order,  as  many  and  as  searching  questions  as  may  be, 
concerning  their  state,  sins,  and  temptations. 


422 


PROTESTANT  COMMUNITIES. 


Some  of  the  questions  proposed  to  every  one  before  he  is  admitted  among 
us,  may  be  to  this  effect : 

1.  Have  you  the  forgiveness  of  your  sins? 

2.  Have  you  peace  with  God,  through  our  Lord  Jesus  Christ? 

3.  Have  you  the  witness  of  God’s  Spirit  with  your  spirit,  that  you  are  a 
child  of  God? 

4.  Is  the  love  of  God  shed  abroad  in  your  heart  ? 

5.  Has  no  sin,  inward  or  outward,  dominion  over  you  ? 

6.  Do  you  desire  to  be  told  of  your  faults  ? 

7.  Do  you  desire  to  be  told  of  all  your  faults,  and  that  plain  and 
home  ? 

8.  Do  you  desire  that  every  one  of  us  should  tell  you,  from  time  to  time, 
whatsoever  is  in  his  heart  concerning  you  ? 

9.  Consider  ! Do  you  desire  we  should  tell  you  whatsoever  we  think, 
whatsoever  we  fear,  whatsoever  we  hear,  concerning  you  ? 

10.  Do  you  desire  that  in  doing  this,  we  should  come  as  close  as  pos- 
sible ; that  we  should  cut  to  the  quick,  and  search  your  heart  to  the  bottom  ? 

11.  Is  it  your  desire  and  design  to  be,  on  this  and  all  other  occasions, 
entirely  open,  so  as  to  speak  every  thing  that  is  in  your  heart  without 
deception,  without  disguise,  and  without  reserve  ? 

Any  of  the  preceding  questions  may  be  asked  as  occasion  may  offer  : the 
following  at  every  meeting 

1.  What  known  sins  have  you  committed  since  our  last  meeting? 

2.  What  temptations  have  you  met  with  ? 

3.  How  was  you  delivered  ? 

4.  What  have  you  thought,  said,  or  done,  of  which  you  doubt  whether 
it  be  sin  or  not  ? 

5.  Have  you  nothing  you  desire  to  keep  secret  ? 

You  are  supposed  to  have  the  faith  that  overcometh  the  world.  To 
you,  therefore,  it  is  not  grievous,  carefully  to  abstain  from  doing  evil.  In 
particular, 

1.  Neither  to  buy  or  sell  any  thing  at  all  on  the  Lord’s  day. 

2.  To  taste  no  spirituous  liquor,  or  dram  of  any  kind,  unless  prescribed 
by  a physician. 

3.  To  be  at  a word  both  in  buying  and  selling. 

4.  To  pawn  nothing,  no,  not  to  save  life. 

5.  Not  to  mention  the  fault  of  any  behind  his  back,  and  to  stop  those 
short  that  do. 

6.  To  wear  no  needless  ornaments,  such  as  rings,  earrings,  necklaces, 
lace,  ruffles. 

7.  To  use  no  needless  self-indulgence,  such  as  taking  snuff  pr  tobacco, 
unless  prescribed  by  a physician. 

8.  Zealously  to  maintain  good  works  ; in  particular — 


J 


METHODISTS. 


423 


1.  To  give  alms  of  such  things  as  you  possess,  and  that  to  the  uttermost 
of  your  power. 

2.  To  reprove  all  that  sin  in  your  sight,  and  that  in  love  and  meekness 
of  wisdom. 

3.  To  he  patterns  of  diligence  and  frugality,  of  self-denial  and  taking  up 
the  cross  daily. 

Constantly  to  attend  on  all  the  ordinances  of  God  : in  particular — 

1.  To  be  at  church  and  at  the  Lord’s  table  every  week,  and  at  every 
public  meeting  of  the  bands. 

2.  To  attend  the  ministry  of  the  word  every  morning,  unless  distance, 
business,  or  siekness,  prevent. 

3.  To  use  private  prayer  every  day,  and  family  prayer,  if  you  are  the 
head  of  a family. 

4.  To  read  the  Scripture,  and  meditate  thereon  every  vacant  hour.  And, 

5.  To  observe,  as  days  of  fasting  and  abstinence,  all  Fridays  in  the  year. 

Watch-nights  are  rather  similar  to  the  vigils  of  the  ancients,  which  they 

kept  on  the  evenings  preceding  the  grand  festivals.  They  are  held  once  a 
quarter,  but  in  London,  usually,  only  once  a year.  On  these 

Watch-nights.  occasjonSj  three  or  four  of  the  preachers  officiate,  and  a great 
concourse  of  people  attend.  The  service  commences  between  eight  and 
nine  at  night.  After  one  of  the  ministers  has  preached,  the  rest  pray  and 
exhort,  giving  out  at  intervals  suitable  hymns,  which  the  congregation 
join  in  singing  till  a few  minutes  after  twelve  o’clock,  when  they  conclude. 

The  following  account  was  penned  after  an  attendance  on  a watch-night 
meeting : — 

“I  had  often  heard  that  the  Methodists  had  a custom  of  meeting  together 
in  their  chapels,  the  last  night  of  the  year,  to  watch  and  pray.  The  last 
night  of  the  year  is  called  on  this  account  ‘ The  Watch-night.’ 

“ Having  never  been  at  the  watch-night  meeting,  and  believing  it  to  be  a 
very  solemn  assembly,  I went  to  attend  it ; ten  thousand  stars  were  glit- 
tering over  my  head,  and  the  night-wind  was  almost  enough  to  pierce 
through  me,  though  I buttoned  my  great-coat  up  to  the  chin.  There  was 
a full  congregation  of  people  in  the  chapel  before  I arrived  ; several  minis- 
ters prayed  very  devoutly,  and  one  of  them  preached  a very  solemn  sermon. 

“A  little  before  twelve,  the  minister  who  had  preached,  ascended  the 
pulpit  again,  to  address  a few  words  to  the  great  multitude  before  him. 
He  spoke  of  the  sins  which  we  had  all  committed,  and  the  mercies  which 
we  had  all  enjoyed,  in  the  year  that  had  rolled  away.  He  reminded  us 
that,  most  likely,  we  should  never  all  of  us  assemble  again  to  worship 
Almighty  God  on  the  same  occasion  ; and  that  in  a few  minutes  the  year 
would  depart  for  ever,  to  be  added  to  the  years  of  eternity. 

“The  people  were  as  mute  as  mice,  and  every  face  was  turned  towards 
the  preacher  who  then  reminded  us  that  we  should  meet  again,  if  we  did 


L 


424 


PROTESTANT  COMMUNITIES. 


not  before,  in  the  great  day  of  judgment,  to  hear  the  words,  ‘Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world  or,  ‘ Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels.’ 

“ He  then  besought  us  all,  as  it  was  near  twelve  o’clock,  to  go  down  on 
our  bended  knees  before  the  Lord  our  Maker,  and  to  devote  the  remaining 
moments  of  the  departing  year  in  entering  into  a fresh  covenant  with  God, 
and  in  seeking  an  increase  of  faith,  and  hope,  and  joy,  in  his  Son  Jesus 
Christ.  It  wanted  three  minutes  of  twelve  by  the  chapel  clock,  as  ministers 
and  people  kneeled  down.  You  might  have  heard  a pin  drop;  I could 
hear  myself  breathe,  ail  was  so  silent.  It  seemed  as  if  God  had  come  down 
from  heaven,  and  was  among  us.  Once  I raised  my  head  to  gaze  on  the 
great  multitude.  Ministers  and  people  had  all  hid  their  faces  with  their 
hands  ; no  eye  met  mine  ; every  soul  seemed  occupied  in  solemn  reflection. 

“Solemn  thoughts  rushed  through  my  mind.  At  one  time  I felt  as  if  a 
Huge  balloon  was  about  to.  bear  us  up  to  heaven,  and  that  every  moment  cut 
asunder  one  of  the  cords  that  bound  it.  At  another,  it  seemed  as  though 
we  all  stood  in  a large  scale,  hanging  from  a single  chain,  over  the  mouth 
of  the  bottomless  pit,  and  the  enemy  of  souls  was  trying  to  cut  through  the 
chain. 

“The  three  minutes  seemed  as  long  as  half  an  hour  to  me.  I thought 
of  all  my  sins  ; but  one  seemed  greater  than  all  the  rest,  and  that  was  the 
sin  of  Sabbath-breaking.  If  I could  always  see  Sabbath-breaking  in  the 
light  in  which  I then  saw  it,  I should  tremble  at  the  thought  of  neglecting 
to  keep  the  Sabbath-day  holy. 

“ There  we  were  all  kneeling,  and  the  whole  place  as  silent  as  death  ; 
but  the' moment  the  clock  struck  twelve,  the  multitude  rose  together,  and 
burst  out  into  a hymn  of  thanksgiving.  It  was  one  of  the  most  solemn 
meetings  I ever  attended;  and  I came  away  determined,  looking  to  God  for 
strength,  to  value  and  improve  my  Sabbaths  more  than  ever.” 

Love-feasts  are  also  held  quarterly.  No  persons  are  admitted  who  can- 
not produce  a ticket  to  show  that  they  are  members,  or  a note  of  admittance 
from  the  superintendent.  However,  any  serious  person,  who 
Love-feasts.  jlfts  neveT  been  present  at  one  of  these  meetings,  may  be 
supplied  with  a note  for  once,  but  not  oftener,  unless  he  becomes  a mem- 
ber. The  meeting  begins  with  singing  and  prayer.  Afterwards  small 
pieces  of  bread,  or  plain  cake,  and  some  water,  are  distributed;  and  all  pre- 
sent eat  and  drink  together,  in  token  of  their  Christian  love  to  each  other. 
Then,  if  any  persons  have  any  thing  particular  to  say  concerning  their  pre- 
sent Christian  experience,  or  the  manner  in  which  they  were  first  brought 
to  the  knowledge  of  the  truth,  they  are  permitted  to  speak ; when  a few  of 
them  ha\re  spoken,  a collection  is  made  for  the  poor,  and  the  meeting  is 
concluded  with  singing  and  prayer.  This  institution  has  no  relation  to  the 


METHODISTS. 


425 


Lord’s  Supper.  The  elements  of  the  Lord’s  Supper  are  bread  and  wine; 
hut  at  the  love-feasts,  bread  and  water  only  are  used.  The  Methodists  con- 
sider the  former  as  a positive  institution,  which  they  are  bound  to  observe 
as  Christians;  the  latter  as  merely  prudential.  They  have  also  numerous 
prayer-meetings , at  which  it  frequently  happens  that  some  one  gives  an 
exhortation  to  the  people. 

RULES  OF  THE  SOCIETY  OF  THE  PEOPLE  CALLED  METHODISTS. 

The  Reverend  John  Wesley  himself  gives  the  following  account: — 

1.  In  the  latter  end  of  the  year  1739,  eight  or  ten  persons  came  to  me  in 
London,  who  appeared  to  be  deeply  convinced  of  sin,  and  earnestly  groan- 
ing for  redemption.  They  desired,  as  did  two  or  three  more  the  next  day, 
that  I would  spend  some  time  with  them  in  prayer,  and  advise  them  how 
to  flee  from  the  wrath  to  come,  which  they  saw  continually  hanging  over 
their  heads.  That  we  might  have  more  time  for  this  great  work,  I ap- 
pointed a day  when  they  might  all  come  together;  which,  from  thencefor- 
ward, they  did  every  week,  namely,  on  Thursday,  in  the  evening. 

To  these,  and  as  many  more  as  desired  to  join  with  them,  for  their  num- 
ber increased  daily,  I gave  those  advices  from  time  to  time  which  I judged 
most  needful  for  them ; and  we  always  concluded  our  meetings  with  prayer 
suited  to  their  several  necessities. 

2.  This  was  the  rise  of  the  United  Society,  first  in  London,  and  then  in 
other  places.  Such  a society  is  no  other  than  “a  company  of  men  having 
the  form  and  seeking  the  power  of  godliness;  united,  in  order  to  pray 
together,  to  receive  the  word  of  exhortation,  and  to  watch  over  one  another 
in  love,  that  they  may  help  each  other  to  work  out  their  salvation.” 

3.  That  it  may  the  more  easily  be  discerned  whether  they  are  indeed 
working  out  their  own  salvation,  each  society  is  divided  into  smaller  com- 
panies, called  classes,  according  to  their  respective  places  of  abode.  There 
are  about  twelve  persons  in  every  class ; one  of  whom  is  styled  the  leader. 
It  is  his  business, 

1.  To  see  each  person  in  his  class,  once  a week  at  least,  in  order  to 
inquire  how  their  souls  prosper;  to  advise,  reprove,  comfort,  or  exhort,  as 
occasion  may  require;  to  receive  what  they  are  willing  to  give  towards  the 
support  of  the  Gospel. 

2.  To  meet  the  ministers  and  stewards  of  the  society  once  a week,  in 
order  to  inform  the  minister  of  any  that  are  sick,  or  of  any  that  walk  dis- 
orderly, and  will  not  be  reproved  ; to  pay  to  the  stewards  what  they  have 
received  of  their  several  classes  in  the  week  preceding,  and  to  show  their 
account  of  what  each  person  has  contributed. 

4.  There  is  only  one  condition  previously  required  of  those  who  desire 
admission  into  these  societies,  namely,  “ a desire  to  flee  from  the  wrath  to 


426 


PROTESTANT  COMMUNITIES. 


come,  to  be  saved  from  their  sins.”  But  wherever  this  is  really  fixed  in 
the  soul,  it  will  be  shown  by  its  fruits.  It  is,  therefore,  expected  of  all 
who  continue  therein,  that  they  should  continue  to  evidence  their  desire  of 
salvation — 

First , By  doing  no  harm,  by  avoiding  evil  in  ever)’-  kind,  especially  that 
which  is  most  generally  practised,  such  as  the  taking  the  name  of  God  in 
vain  ; the  profaning  the  day  of  the  Lord,  either  by  doing  ordinary  work 
thereon,  or  by  buying  or  selling;  drunkenness;  buying  or  selling  spirituous 
liquors,  or  drinking  them,  unless  in  cases  of  extreme  necessity ; fighting, 
quarrelling,  brawling;  brother  going  to  law  with  brother;  returning  evil  for 
evil,  or  railing  for  railing;  the  using  many  words  in  buying  or  selling;  the 
buying  or  selling  uncustomed  goods  ; the  giving  or  taking  things  on  usury, 
that  is,  unlawful  interest;  uncharitable  or  unprofitable  conversation;  parti- 
cularly speaking  evil  of  magistrates  or  ministers;  doing  to  others  as  we 
would  not  they  should  do  unto  us ; doing  what  we  know  is  not  for  the  glory 
of  God  ; as  the  putting  on  of  gold  or  costly  apparel ; the  taking  such  diver- 
sions as  cannot  be  used  in  the  name  of  the  Lord  Jesus ; the  singingthose  songs 
or  reading  those  books  which  do  not  tend  to  the  knowledge  or  love  of  God; 
softness,  and  needless  self-indulgence;  laying  up  treasure  upon  earth  ; bor- 
rowing without  a probability  of  paying;  or  taking  up  goods  without  a pro- 
bability of  paying  for  them. 

5.  It  is  expected  of  all  who  continue  in  these  societies,  that  they  should 
continue  to  evidence  their  desire  of  salvation — 

Secondly,  By  doing  good;  by  being  in  every  kind  merciful  after  their 
power,  as  they  have  opportunity;  doing  good  of  every  possible  sort,  and  as 
far  as  is  possible,  to  all  men. 

To  their  bodies,  of  the  ability  that  God  giveth,  by  giving  food  to  the 
hungry,  by  clothing  the  naked,  by  helping  or  visiting  them  that  are  sick,  or 
in  prison. 

To  their  souls,  by  instructing,  reproving,  exhorting  all  we  have  any 
intercourse  with,  trampling  under  foot  that  enthusiastic  doctrine  of  devils, 
that  “ we  are  not  to  do  good,  unless  our  hearts  be  free  to  it.” 

By  doing  good,  especially  to  them  that  are  of  the  household  of  faith,  or 
groaning  so  to  be;  employing  them  preferably  to  others,  buying  one  of 
another,  helping  each  other  in  business;  and  so  much  the  more,  because 
the  world  will  love  its  own,  and  them  only. 

By  ail  possible  diligence  and  frugality,  that  the  gospel  be  not  blamed. 

By  running  with  patience  the  race  that  is  set  before  them,  denying  them- 
selves, and  taking  up  their  cross  daily  ; submitting  to  bear  the  reproach  of 
Christ ; to  be  as  the  filth  and  offscouring  of  the  world  ; and  looking  that 
men  should  say  all  manner  of  evil  of  them  falsely,  for  the  Lord’s  sake. 

6.  It  is  expected  of  all  who  desire  to  continue  in  these  societies,  that  they 
should  continue  to  evidence  their  desire  of  salvation — 


METHODISTS. 


427 


Thirdly , By  attending  upon  all  the  ordinances  of  God  : such  are  the 
public  worship  of  God  ; the  ministry  of  the  word,  either  read  or  expounded  ; 
the  supper  of  the  Lord;  family  and  private  prayer;  searching  the  Scrip- 
tures ; and  fasting  or  abstinence. 

7.  These  are  the  General  Rules  of  our  societies, — all  which  we  arc 
taught  of  God  to  observe,  even  in  his  written  word,  the  only  rule,  and  the 
sufficient  rule,  both  of  our  faith  and  practice.  And  all  these  we  know  his 
Spirit  writes  on  every  truly  awakened  heart.  If  there  be  any  among  us 
who  observe  them  not,  who  habitually  break  any  of  them,  let  it  be  made 
known  unto  them  who  watch  over  that  soul,  as  they  that  must  give  an  account. 
We  will  admonish  him  of  the  error  of  his  ways;  we  will  bear  with  him  for 
a season.  But  then,  if  he  repent  not,  he  hath  no  more  place  among  us. 
We  have  delivered  our  own  souls. 


May  1,  1743. 


John  Wesley, 
Charles  Wesley. 


The  following  account  of  the  latter  end  of  John  Wesley  is  taken  from 
“The  Centenary  of  Wesleyan  Methodism,”  by  Thomas  Jackson,  then 
President  of  the  Conference. 

“ When  his  strength  failed,  after  lying  still  awhile,  he  called  for  pen  and 
ink.  They  were  brought  to  him  ; but  his  hand,  which  had  been  a means 
of  conveying  comfort  arid  instruction  to  thousands,  could  no  longer  perform 
its  office.  ‘Tell  me,*  said  one,  ‘what  you  would  say.’  ‘Nothing,’  an- 
swered he,  ‘but  that  God  is  with  us.’ 

“During  the  same  day,  when  he  appeared  to  change  for  death,  he  said, 
with  a weak  voice,  ‘Lord,  thou  givest  strength  to  those  that  can  speak,  and 
to  those  that  cannot.  Speak,  Lord,  to  all  our  hearts,  and  let  them  know 
that  thou  loosest  the  tongue.’ 

“ Several  friends  being  in  the  house,  they  were  called  into  his  room,  and 
all  kneeled  down  to  prayer ; when  his  fervour  of  spirit  was  manifest  to  all 
present.  In  particular  parts  of  the  prayer  his  whole  soul  was  engaged  in 
such  a manner  as  evidently  showed  how  ardently  he  longed  for  the  accom- 
plishment of  their  united  desires.  When  Mr.  Broadbent  prayed  that  if 
God  were  about  to  take  away  their  father  to  his  eternal  rest,  he  would 
continue  and  increase  his  blessing  upon  the  doctrine  and  discipline  which 
he  had  long  made  his  aged  servant  a means  of  propagating  and  establishing 
in  the  world  ; an  unusual  degree  of  earnestness  accompanied  the  loud  Amen 
of  the  dying  patriarch  and  saint.  When  they  rose  from  their  knees  he 
took  hold  of  their  hands,  kindly  saluted  them,  and  said,  ‘ Farewell,  fare 
well  !’ 

“ Some  time  after,  he  strove  to  speak  ; but  finding  that  the  friends  who 
were  present  could  not  understand  him,  he  paused  a little,  and  then  with 
all  his  remaining  strength  cried  out,  ‘The  best  of  all  is,  God  is  with  us.’ 


1 


428  PROTESTANT  COMMUNITIES. 

“ When  his  parched  lips  were  wetted  he  devoutly  repeated  his  usual 
thanksgiving  after  meat,  ‘ We  thank  thee,  O Lord,  for  these  and  all  thy 
mercies.  Bless  the  Church  and  King;  and  grant  us  truth  and  peace, 
through  Jesus  Christ  our  Lord,  for  ever  and  ever.’ 

“In  the  course  of  the  same  day,  at  different  times,  he  said,  ‘ He  causeth 
his  servants  to  lie  down  in  peace.’  ‘ The  clouds  drop  fatness.’  ‘ The  Lord 
is  with  us,  the  God  of  Jacob  is  our  refuge.’ 

“ The  next  morning  the  closing  scene  drew  near.  Joseph  Bradford,  his 
faithful  and  well-tried  friend,  prayed  with  him,  and  the  last  word  he  was 
heard  to  utter  was,  ‘Farewell.’  While  several  of  his  friends  were  kneeling 
round  his  bed,  without  a groan,  this  man  of  God,  this  beloved  pastor  of 
thousands  entered  into  the  joy  of  his  Lord. 

“ His  will  contains  the  following  characteristic  item  : — ‘ I give  six  pounds 
to  be  divided  among  the  six  poor  men  who  shall  carry  my  body  to  the 
grave  ; for  I particularly  desire  there  may  be  no  hearse,  no  coach,  no  es- 
cutcheon, no  pomp,  except  the  tears  of  them  that  loved  me,  and  are  follow- 
ing me  to  Abraham’s  bosom.  I solemnly  adjure  my  executors,  in  the  name 
of  God,  punctually  to  observe  this.’ 

“Few  men  have  been  more  honoured  in  their  death  than  this  venerable 
servant  of  the  Lord.  On  the  day  preceding  his  interment  his  remains  were, 
according  to  his  own  direction,  placed  in  the  chapel  near  his  dwelling- 
house  in  London  ; and  the  crowds  that  went  to  see  them  were  so  great 
that  business  was  generally  suspended  in  the  City-road,  and  it  was  with 
great  difficulty  that  any  carriage  could  pass.  His  funeral  took  place  early 
in  the  morning,  lest  any  accident  should  occur,  in  consequence  of  the  vast 
concourse  of  people  which  was  otherwise  expected  to  attend.  When  the 
officiating  clergyman  at  the  grave-side  pronounced  the  words,  ‘Forasmuch 
as  it  hath  pleased  Almighty  God  to  take  unto  himself  the  soul  of  our  dear 
father  here  departed,’  the  people  who  nearly  filled  the  burying-ground 
burst  into  loud  weeping  ; and  it  is  believed  that  scarcely  a dry  eye  was  to 
be  seen  in  the  entire  assembly.  When  the  funeral  sermon  was  preached, 
the  men  occupied  one  side  of  the  City-road  chapel,  and  the  women  the 
other ; and  with  one  solitary  exception,  it  is  said  that  not  a coloured  riband 
was  to  be  seen  in  the  vast  congregation.  One  lady  with  a blue  riband  on 
her  beaver  hat  found  her  way  into  the  gallery,  and  on  observing  her  singu- 
larity she  instantly  tore  it  from  her  head,  and  thus  assumed  the  garb  of 
mourning  with  the  rest  of  the  people.” 

The  following  is  the  inscription  upon  Mr.  Wesley’s  tomb:-— 


METHODISTS 


429 


TO  THE  MEMORY  OF 

THE  VENERABLE  JOHN  WESLEY,  A.  M. 

LATE  FELLOW  OF  LINCOLN"  COLLEGE, 

OXFORD. 

THIS  GREAT  LIGHT  AROSE, 

BY  THE  SINGULAR  PROVIDENCE  OF  GOD, 

TO  ENLIGHTEN  THESE  NATIONS, 

AND  TO  REVIVE,  ENFORCE,  Al/D  DEFEND 
THE  PURE  APOSTOLICAL  DOCTRINES  AND  PRACTICES  OF  THE 
PRIMITIVE  CHURCH: 

WHICH  HE  CONTINUED  TO  DO,  BOTH  BY  HIS  WRITINGS  AND  HIS  LAPOUEft, 

FOR  MORE  THAN  HALF  A CENTURY: 

AND  TO  HIS  INEXPRESSIBLE  JOY, 

NOT  ONLY  BEHELD  THEIR  INFLUENCE  EXTENDING, 

AND  THEIR  EFFICACY  WITNESSED, 

IN  THE  HEARTS  AND  LIVES  OF  MANY  THOUSANDS, 

AS  WELL  IN  THE  WESTERN  WORLD  AS  IN  THESE  KINGDOMS, 

BUT  ALSO,  FAR  ABOVE  ALL  HUMAN  POWER  OR  EXPECTATION,  LIVED  TO  SEE 
PROVISION  MADE, 

BY  THE  SINGULAR  GRACE  OF  GOD, 

FOR  THEIR  CONTINUANCE  AND  ESTABLISHMENT, 

TO  THE  JOY  OF  FUTURE  GENERATIONS! 

READER,  IF  THOU  ART  CONSTRAINED  TO  BLESS  THE  INSTRUMENT, 

GIVE  GOD  THE  GLORY1. 

AFTER  HAVING  LANGUISHED  A FEW  DAYS,  HE  AT  LENGTH  FINISHED  HIS  COURSE 
AND  HIS  LIFE  TOGETHER,  GLORIOUSLY  TRIUMPHING  OVER  DEATH, 

MARCH  2d,  AN.  DOM.  1791, 

IN  THE  EIGHTY-EIGHTH  YEAR  OF  HIS  AGE. 

The  following  is  inscribed  upon  a marble  tablet  in  the  City-road  chapel: 
“ The  best  of  all  is,  God  is  with  us.” 

SACRED  TO  THE  MEMORY  OF 

THE  REV.  JOHN  WESLEY,  M.  A. 

SOMETIME  FELLOW  OF  LINCOLN  COLLEGE,  OXFORD. 

A MAN,  IN  LEARNING  AND  SINCERE  PIETY, 

SCARCELY  INFERIOR  TO  ANY: 

IN  ZEAL,  MINISTERIAL  LABOURS,  AND  EXTENSIVE  USEFULNESS, 

SUPERIOR,  PERHAPS,  TO  ALL  MEN,  SINCE  THE  DAYS  OF  ST.  PAUL. 
REGARDLESS  OF  FATIGUE,  PERSONAL  DANGER,  AND  DISGRACE, 

HE  WENT  OUT  INTO  THE  HIGHWAYS  AND  HEDGES, 

CALLING  SINNERS  TO  REPENTANCE, 

AND  PUBLISHING  THE  GOSPEL  OF  PEACE. 

HE  WAS  THE  FOUNDER  OF  THE  METHODIST  SOCIETIES,  AND  THE  CHIEF 
PROMOTER  AND  PATRON 
OF  THE  PLAN  OF  ITINERANT  PREACHING, 

WHICH  HE  EXTENDED  THROUGH  GREAT  BRITAIN  AND  IRELAND, 

THE  WEST  INDIES  AND  AMERICA,  WITH  UNEXAMPLED  SUCCESS. 

HE  WAS  BORN  THE  17tH  OF  JUNE,  1703, 

AND  DIED  THE  llTH  OF  MARCH,  1791, 

IN  SURE  AND  CERTAIN  HOPE  OF  ETERNAL  LIFE, 

THROUGH  THE  ATONEMENT  AND  MEDIATION  OF  A CRUCIFIED  SAVIOUn 
HE  WAS  SIXTY-FIVE  YEARS  IN  THE  MINISTRY, 

AND  FIFTY-TWO  AN  ITINERANT  PREACHER  ; 

/LE  LIVED  TO  SEE  IN  THESE  KINGDOMS  ONLY,  ABOUT  THREE  HUNDRED  ITINERANT 
AND  ONE  THOUSAND  LOCAL  PREACHERS, 

RAISED  UP  FROM  THE  MIDST  OF  HIS  OWN  PEOPLE, 

AND  EIGHTY  THOUSAND  PERSONS  IN  THE  SOCIETIES  UNDER  HIS  CARE. 

HIS  NAME  WILL  BE  EVER  HELD  IN  GRATEFUL  REMEMBRANCE 
BY  ALL  WHO  REJOICE  IN  THE  UNIVERSAL  SPREAD 
OF  THE  GOSPEL  OF  CHRIST  : 

SOLI  DEO  GLORIA. 

23 


430 


PROTESTANT.  COMMUNITIES. 


The  Methodists  may  truly  say,  with  regard  to  themselves,  “A  little  one 
has  become  a thousand,  and  a small  one  a strong  nation  ;”  for  in  the  year 
1838,  the  number  of  their  members  throughout  the  world  amounted  to  more 
than  a million.  They  had  also,  including  ministers  at  home,  and  mission- 
aries abroad,  between  four  and  five  thousand  persons  employed  preaching 
the  gospel. 

The  New  Methodist  Connection , among  the  followers  of  Mr.  Wesley, 
separated  from  the  original  Methodists  in  1797.  The  grounds  of  this  sepa- 
ration they  declare  to  be  church- government,  and  not  doc- 
New  Methodists.  trjnegj  ag  affirmec|  by  SOme  of  their  opponents.  They  object 

to  the  old  Methodists  for  having  formed  a hierarchy,  or  priestly  corporation, 
and  say  that,  in  so  doing,  they  have  robbed  the  people  of  those  privileges 
which,  as  members  of  a Christian  church,  they  are  entitled  to  by  reason  and 
Scripture.  The  New  Methodists  have  attempted  to  establish  every  part  of 
their  church-government  on  popular  principles,  and  profess  to  have  united, 
as  much  as  possible,  the  ministers  and  the  people  in  every  department  of  it. 
This  is  quite  contrary  to  the  original  government  of  the  Methodists,  which 
in  the  most  important  cases  is  confined  only  to  the  ministers.  This,  indeed, 
appears  most  plainly,  when  their  conference,  or  yearly  meeting,  is  consi- 
dered ; for  in  this  meeting  no  person,  who  is  not  a travelling  preacher,  has 
ever  been  suffered  to  enter  as  a member  of  it;  and,  indeed,  this  is  the  point 
to  which  the  preachers  have  always  steadfastly  adhered  with  the  utmost 
firmness  and  resolution,  and  on  which  the  division  at  present  entirely  rests. 
They  are  also  upbraided  by  the  New  Methodists,  for  having  abused  the 
power  they  have  assumed ; a great  many  of  these  abuses  the  New  Method- 
ists have  formally  protested  against,  which  are  enumerated  in  various  pub- 
lications, and  particularly  in  the  Preface  to  the  Life  of  one  of  their  deceased 
friends,  Mr.  Alexander  Kilham.  Hence  these  New  Methodists  have  been 
sometimes  denominated  Kilhamiles . 

These  are  a disowned  branch  of  the  Wesleyan  Methodists,  originating  in 
Staffordshire,  England,  under  Hugh  Bourne.  Their  first  camp-meeting 

Primitive  was  held  May  31,  1807.  It  commenced  at  six  o’clock  in  the 

Ramers818’ °r  morning,  and  continued  till  eight  in  the  evening.  These 

camp-meetings  being  disapproved  of  by  the  old  connection,  a separation  took 
place,  when  H.  and  J.  Bourne  enlarged  their  views,  and  the  cause  spread 
in  every  direction.  Societies  were  established  at  Boylstone,  Todely,  and 
Hallington  in  Derbyshire.  A general  meeting  was  held  at  Tunstall,  Feb. 
13,  1812,  and  a preparatory  meeting  at  Nottingham,  Aug.  18,  1819,  when 
arrangements  were  made  for  annual  meetings:  quarterly  meetings  have 
been  held  in  March,  June,  September,  and  December,  under  which  “the 
work  mightily  enlarged.”  Missionary  exertions,  which  had  been  declining, 
were  revived  at  Belper  “very  powerfully,”  while  “the  praying  people,  in 
returning  home,  were  accustomed  to  sing  through  the  streets  of  Belper  !” 


METHODISTS. 


431 


It  is  added,  that  “this  circumstance  procured  them  the  name  of  Ranters , 
and  the  name  of  Ranter,  which  first  arose  on  this  occasion,  afterwards  spread 
very  extensively.”  The  work,  we  are  told,  then  spread  to  Derby  and  Not- 
tingham, whence  circuits  were  established,  one  circuit  having  been  hitherto 
sufficient  for  the  connection.  The  camp-meetings  also  had  declined,  out 
were  thus  revived. 

“ The  declining  state  of  the  camp-meetings  was  severely  felt  in  the 
circuit,  and  caused  considerable  anxiety ; but  as  much  prayer  and  suppli- 
cation was  made  to  Almighty  God,  he,  in  the  year  1816,  pointed  out  both 
the  evil  and  the  remedy  by  the  following  means  : — H.  Bourne  had  put  into 
his  hand  ‘The  Narrative  of  a Mission  to  Nova  Scotia,  New  Brunswick,’ 
&c.,  by  J.  Marsden,  Methodist  Missionarjr.”  The  author,  during  his 
mission,  visited  New  York,  and  attended  several  of  the  American  camp 
meetings.  These  meetings  continue  day  and  night,  for  several  days  to 
gether.  He  shows  that  they  have  sometimes  four,  and  sometimes  five 
preachings  in  the  course  of  twenty-four  hours  ; and  the  intermediate  time 
is  filled  up  with  services  carried  on  by  praying  companies.  He  says : — 
“ During  my  continuance  in  this  city,  I had  an  opportunity  of  attending 
several  camp-meetings,  and  as  the  nature  of  these  stupendous  means  of 
grace  is  not  distinctly  known,  I will  spend  a few  moments  in  making  my 
readers  acquainted  with  them. 

“ The  tents  are  generally  pitched  in  the  form  of  a crescent,  in  the  centre 
of  which  is  an  elevated  stand  for  the  preachers,  round  which,  in  all 
directions,  are  placed  rows  of  planks  for  the  people  to  sit  upon,  while  they 
hear  the  word.  Among  the  trees,  which  spread  their  tops  over  this  forest- 
church,  are  hung  the  lamps,  which  burn  all  night,  and  give  light  to  the 
various  exercises  of  religion  which  occupy  the  solemn  midnight  hours. 
As  it  was  nearly  eleven  o’clock  at  night  when  I first  arrived  on  the  borders 
of  a camp,  I left  the  boat  at  the  edge  of  a wood,  one  mile  from  the  scene, 
though  the  sound  of  praise  from  such  a multitude,  and  at  such  an  hour,  in 
the  midst  of  a solitary  wilderness,  is  difficult  to  describe  ; but  when  I 
opened  upon  the  camp-ground,  my  curiosity  was  converted  into  astonish- 
ment, to  behold  the  pendent  lamps  among  the  trees — the  tents  half  en- 
circling a large  space — four  thqusand  people  in  the  centre  of  this,  listening 
with  profound  attention  to  a preacher,  whose  stentorian  voice  and  animated 
manner  carried  the  vibration  of  each  word  to  a great  distance  through  the 
now  deeply-umbrageous  wood  ; where,  save  the  twinkling  lamps  of  the 
camp,  brooding  darkness  spread  a tenfold  gloom  ; — all  excited  my  astonish- 
ment, and  forcibly  brought  before  my  view  the  Hebrews  in  the  wilderness. 

“ The  meetings  generally  begin  on  a Monday  morning,  and  on  the  Friday 
morning  following  break  up.  The  daily  exercises  are  carried  forward  in 
the  following  manner  : In  the  morning  at  five  o’clock  the  horn  sounds 
through  the  camp,  either  for  public  preaching  or  prayer  ; this  with  smallei 


432 


PROTESTANT  COMMUNITIES. 


exercises,  or  a little  intermission,  brings  on  the  breakfast  hour,  eight  o’cIock 
At  ten  the  horn  sounds  for  public  preaching:  after  which,  until  noon,  the 
interval  is  iiJIed  up  with  little  groups  of  praying  persons,  who  scatter  them- 
selves up  and  down  the  camp,  both  in  the  tents  and  under  the  trees.  Aa 
these  smaller  exercises  are  productive  of  much  good,  a powerful  spirit  of 
prayer  and  exhortation  is  often  poured  forth.  I have  not  unfrequently  seen 
three  or  four  persons  lying  on  the  ground,  crying  for  mercy,  or  motionless, 
without  any  apparent  signs  of  life,  except  pulsation.  After  dinner  the  horn 
sounds  at  two  o’clock  ; this  is  for  preaching.  I should  have  observed,  that 
a female  or  two  is  generally  left  in  each  tent,  to  prepare  the  proper  mate 
rials  for  dinner,  which  is  always  cold  meats,  pies,  tarts,  tea,  &c.  (the  use  of 
ardent  spirits  being  forbidden,)  and  a fire  is  kept  burning  in  different  parts 
of  the  camp,  where  the  water  is  boiled.  After  the  afternoon  preaching, 
things  take  nearly  the  same  course  as  in  the  morning,  only  the  praying 
groups  are  upon  a larger  scale,  and  more  scope  is  given  to  animated  ex- 
hortations and  loud  prayers.  Some  who  exercise  on  these  occasions  soon 
lose  their  voices;  and,  at  the  end  oLa  camp-meeting,  many,  both  preachers 
and  people,  can  only  speak  in  a whisper.  At  six  o’clock  in  the  evening 
the  horn  summons  to  preaching,  after  which,  though  in  no  regulated  form, 
all  the  above  means  continue  until  morning;  so  that,  go  to  whatever  part 
of  the  camp  you  please,  some  are  engaged  in  them  : yea,  and  during 
whatever  part  of  the  night  you  awake,  the  wilderness  is  vocal  with  praise. 

“At  this  camp-meeting,  perhaps,  not  less  than  one  hundred  persons  were 
awakened  and  converted  to  God.  I have  heard  many  say,  that  they  never 
heard  such  praying,  exhorting,  and  preaching,  anywhere  else  ; and  those 
who  engage  feel  such  a divine  afflatus,  that  they  are  carried  along  as  by 
the  force  of  a delightful  torrent ; indeed,  this  has  been  so  much  the  case 
with  myself,  the  several  times  I preached  and  exhorted  at  these  meetings, 
that  I was  sensible  of  nothing  but  a constraining  influence,  transporting  me 
beyond  myself,  carrying  me  along  with  a freedom  and  fulness,  both  of 
emotion  and  language,  quite  unusual,  and  yet  I had  no  very  friendly  views 
of  camp-meetings  until  I attended  them  ; however,  I am  now  satisfied  that 
they  are  the  right-hand  of  Methodism  in  the  United  States,  and  one  main 
cause  why  the  societies  have  doubled  and. trebled  there  within  these  few 
years.” 

SEC.  VII.— QUAKERS. 

The  Quakers  owe  their  origin  to  George  Fox,  who  was  born  in  Leices- 
tershire about  the  year  1624.  It  is  reported  of  him,  that  in  his  youth  he 
was  of  a particularly  thoughtful  temper,  and  loved  to  be  by 
himself.  At  an  early  age  he  became  apprentice  to  a shoe- 
maker. While  in  this  situation,  he  devoted  himself  with  great  diligence  10 
the  perusal  of  the  Scriptures,  and,  as  opportunity  presented,  was  wont  to 


QUAKERS. 


433 


exhort  his  fellow-shoemakers,  from  whom,  however,  he  received  no  great 
encouragement.  As  he  was  one  day  walking  alone  in  the  fields,  reflecting 
according  to  custom  on  the  disorderly  lives  of  men,  and  considering  of  the 
most  proper  means  to  reform  them,  for  the  glory  of  God,  and  their  own 
temporal  and  eternal  happiness  ; he  thought  he  heard  a voice  from  heaven, 
or  rather  he  felt  one  of  those  sudden  impulses,  which  the  Quakers  receive 
as  special  motions  from  the  Holy  Ghost.  This  impulse  set  before  his  eyes 
a lively  representation  of  the  corrupt  and  abandoned  lives  of  men,  from  their 
cradle  to  extreme  old  age,  at  which  time  nothing  is  left  to  return  to  God, 
but  weak  and  decayed  senses,  and  a second  childhood  ; exhorting  him  at 
the  same  time  to  retirement  and  an  absolute  separation  from  the  general 
corruption  of  the  world.  This  is  the  true  epoch  of  Fox’s  vocation  : con- 
sidering that  he  had  received  a call  from  heaven,  he  lived  in  a closer 
retreat  than  before  ; he  searched  narrowly  into  the  state  of  his  conscience  ; 
retrenched  whatever  he  found  superfluous,  and  followed  his  trade  no 
further  than  was  necessary  for  his  subsistence.  He  went  about  preaching 
from  place  to  place,  and  boldly  entered  into  disputes  with  divines  and 
ministers,  trusting  solely  to  and  being  guided  only  by  what  he  considered 
to  be  that  divine  voice,  which  interiorly  speaks  to  the  heart , and  draws 
men  as  it  pleases.  This  caused  Fox  to  be  looked  upon  as  a seditious 
person  ; on  which  account  he  was  seized  at  Nottingham,  in  1649,  and  im- 
prisoned. This  first  imprisonment  occurred  when  he  was  twenty-five 
years  of  age.  On  being  released  from  Nottingham  jail,  he  preached  in 
other  places,  where  he  was  roughly  handled  by  the  mob  for  his  eccentric 
behaviour,  and  the  boldness  with  which  he ' interrupted  the  ministers  in 
their  sermons.  At  Derby,  he  was  shut  up  for  six  months  in  a house  of 
correction  ; and  when  he  came  out  of  it,  in  order  to  be  examined  by  Jeremy 
Bennet,  a justice  of  the  peace,  the  name  of  Quakers  was  given  to  him  and 
his  disciples,  because,  in  his  answers  and  public  exhortations,  he  often  said 
quaking  and  trembling  were  necessary  dispositions  to  hear  the  word  of  Goi 
with  profit. 

Nottingham  and  Derby  were  not  the  only  places  in  which  Fox  was 
punished  on  account  of  the  very  eccentric  course  he  pursued  ; he  had  been 
cast  into  prison,  and  whipped  in  those  towns;  at  other  places  he  was  put 
in  the  pillory,  and  underwent  some  punishments  equally  ignominious  r he 
was  often  stoned  or  beaten  almost  to  death  ; but  he  endured  all  tnose 
affronts  according  to  the  literal  sense  of  the  gospel  precept ; he  desired  the 
judges  to  order  a second  execution  of  the  sentence  pronounced  against  him  ; 
he  presented  his  cheek  and  his  back  to  those  who  had  struck  or  whipped 
him  ; and  in  the  midst  of  these  temporal  afflictions  he  rejoiced,  and  was 
comforted  by  the  daily  increase  of  the  number  of  his  adherents. 

The  Quakers  flattered  themselves  with  the  hope  of  enjoying  some  quiet 
at  the  restoration  of  Charles  II. ; but  refusing  to  take  the  oath  of  allegiance 


to  that  monarch  because  in  their  opinion  all  oaths  are  forbidden,  a grievous 
persecution  was  raised  against  them.  While  suffering  these  persecutions, 
they  were  considerably  strengthened  by  the  accession  to  their  fraternity  of 
the  well-known  William  Penn,  who,  on  account  of  his  talents  and  ample 
fortune,  soon  acquired  no  small  influence  and  reputation  among  them. 
About  the  same  time,  also,  the  persecution  against  them  abating,  they  em- 
ployed themselves  in  reducing  their  views  to  a more  regular  system,  and  in 
adopting  rules  according  to  which  they  were  to  govern  themselves.  These 
we  shall  briefly  notice. 

Both  sexes  have  general  meetings,  which  may  be  called  classes,  collo 
quies,  and  synods.  In  those  assemblies,  which  are  either  provincial,  and 
General  Meet-  held  every  three  months,  or  general,  and  called  together 
Inss-  every  year,  censures  are  pronounced,  ecclesiastical  affairs 

reviewed,  books  examined,  and  the  most  material  occurrences  registered  in 
their  records.  In  England  the  Quakers’  general  meeting  is  fixed  to  the 
third  day  after  Pentecost ; not  out  of  superstition,  they  say,  as  if  they  ex- 
pected their  deputies  should  be  more  particularly  inspired  at  a time  when 
the  commemoration  of  the  Holy  Ghost’s  coming  down  upon  the  Apostles  is 
celebrated,  but  solely  out  of  a principle  of  regularity  in  meeting  on  a fixed 
day,  and  at  a convenient  season ; and  it  is  notorious  that  the  Quakers  keep 
no  holydays,  and  solemnize  no  festival.  The  Holy  Ghost,  the  spirit  within , 
neither  knows  nor  admits  any  such  distinctions.  Deputies  from  all  the 
Quakers  dispersed  through  the  whole  world  meet  at  these  assemblies ; in 
which  there  is  a secretary  to  register,  or  propose  the  matters  to  be  debated, 
or  copy  out  the  decisions:  but  the  Holy  Ghost  is  the  invisible  president; 
and  they  do  not  admit  of  a visible  one. 

Their  outward  exercises  of  devotions  consist  in  a profound  contemplation, 
whilst  some  one  of  them,  man  or  woman,  rises  up  either  with  a sedate  and 
composed  motion,  or  in  a kind  of  transport,  as  if  actuated  by 
an  irresistible  power,  and  often  with  sighs,  groans,  and  tears. 
This  variety  of  behaviour  is  caused,  as  they  say,  by  the  impression  of  the 
spirit,  which  often  dictates  to  the  man  or  woman  preacher,  sermons  two  or 
three  hours  long,  after  a deep  silence  of  an  equal  duration.  This  quietude, 
the  Quakers  say,  disposes  them  to  enter  into  a serious  consideration  of  the 
state  of  their  own  souls,  into  a deep  meditation,  Dy  means  oi  which  the 
Spirit  prepares  to  itself  hidden  ways  to  penetrate  into  their  hearts:  then  it 
breaks  forth  in  sermons  and  exhortations,  or  in  prayer  or  psalmody:  during 
which  those  who  are  not  inspired  to  speak,  remain  in  a state  of  recollection, 
examine  themselves,  and  make  a suitable  application  of  what  they  hear  to 
the  circumstances  in  which  they  find  their  own  souls.  From  that  inward 
conflict  of  the  spirit  against  the  flesh;  from  the  devil’s  furious  assaults  to 
keep  the  mastery,  proceed  sometimes  those  bodily  motions,  those  shakings 
and  tremblings  with  which  many  of  them  are  seized.  It  not  un frequently 


Public  Devo- 
tions. 


QUAKERS. 


435 


happens  that  a meeting  is  concluded  without  any  sermon,  exhortation,  or 
public  prayer. 

Meditation,  prayer,  recollection,  contemplation,  and  reading  the  Bible, 
are  the  chief  devotions  which  the  Quakers  use  at  home;  they  are  longer  or 
Private  Devo  shorter,  more  or  less  frequent,  and  alternately  diversified,  as 

tions,  &c.  the  impulses  prevail.  Their  children  are  brought  up  to 

those  exercises  from  their  infancy,  have  a very  plain  and  modest  education, 
without  any  ornaments,  fine  clothes,  what  is  called  a genteel  behaviour,  or 
endeavouring  to  please  other  men.  The  Quaker’s  dress  is  brown,  or  of 
some  plain  dark  colour,  somewhat  like  a waistcoat,  without  plaits  on  the 
sides,  without  buttons  on  the  pockets  or  sleeves,  their  hats  broad-brimmed 
and  horizontal ; all  the  politeness  they  aim  at  is  an  open,  frank  access,  and 
natural,  easy  conversation. 

They  keep  no  festivals,  but  may  meet  on  any  day;  in  England  and  Hol- 
land they  meet  regularly  every  Sunday:  they  neither  pray  nor  speak, either 
in  public  or  private,  with  a loud  voice,  but  when,  as  they 
Time  of  worship.  Sp(r{{  within  bids  them.  If  this  spirit  do  not 

move  them,  they  are  only  to  think  at  church,  at  table,  at  going  to  bed. 

The  Quakers  place  no  great  value  on  the  knowledge  of  languages  and 
learning;  which,  although  they  do  not  think  entirely  useless,  yet  they  say, 
Estimation  of  are  not  necessary  for  the  ministry:  they  express  a great 
honors, g&c.tUleS’  contempt  of  philosophy  and  divinity,  chiefly  as  taught  in 
the  schools,  and  esteem  them  no  otherwise  than  as  the  inventions  of  Satan. 

They  likewise  reject  all  titles  of  honour,  either  in  the  ^state  or  in  the 
church,  and  have  no  regard  to  academical  degrees.  All  these  marks  of 
distinction  are  only  apt  to  set  up  so  many  masters,  which  the  gospel  ex- 
pressly forbids,  we  being  all  equally  brethren  : they  give  the  name  of  hire- 
lings to  Protestant  clergymen,  on  account  of  the  income  they  receive  from 
the  lands  they  possess,  from  tithes,  salaries,  or  pensions.  And  according  to 
their  system,  it  is  evident  they  cannot  approve  of  a limitation  in  the  number 
of  ministers,  nor  of  that  function  being  appropriated  to  a particular  order  of 
men,  since  the  spirit  within  is  not  and  cannot  be  confined.  Moreover,  they 
think  the  number  of  pastors  is  too  small  to  comply  with  all  the  duties 
required  of  them;  and  that  there  ought  to  be  missionaries,  who  might,  as 
amongst  Catholics,  labour  without  intermission  for  the  propagation  of  the 
faith ; and  are  of  opinion,  that  the  present  behaviour  of  other  Protestants  in 
that  particular  paves  the  way  for  antichrist.  v 

Duties,  taxes,  great  salaries,  and  profits,  all  other  means  employed  in 
civil  societies,  to  engage  men  to  do  their  duty,  and  become  useful  members 
of  the  commonwealth,  by  the  hope  of  considerable  gains,  seem  odious  and 
dangerous  to  the  Quakers,  as  becoming  only  hirelings  and  slaves  to  avarice, 
not  good  citizens,  or  Christians,  who  ought  to  have  their  duty  at  heart. 

Amongst  the  Quakers  the  spirit  is  free,  and  does  not  submit  to  synods, 


436 


PROTESTANT  COMMUNITIES. 


T'Totion  of  the 


nor  to  worldly  learning,  wisdom,  or  customs:  this  is  one  of  the  chief  and 
most  essential  articles  of  their  religion.  All  the  members  of  the  church 
may  and  ought  to  concur  to  the  general  good  of  the  body; 
all  may  have  the  same  helps  from  the  Holy  Ghost,  and  feel 
,lie  -me  impressions  of  his  power ; all  are  animated  and  fed,  like  our  bodily 
members  by  the  same  efficacy  and  in  the  same  manner;  all  by  consequence 
ou^ht  to  give  a helping  hand  to  the  edification  of  the  mystical  body,  as 
natural  members  contribute  to  the  welfare  of  human  bodies.  This  they 
apply  to  the  evangelical  ministry : the  Spirit,  say  the  Quakers,  notifies  by 
its  impulse  what  is  wanting  to  the  church,  and  obliges  those  members  upon 
whom  he  makes  that  impulse,  to  give  a speedy  help  to  the  mystical  body. 
If  it  should  happen  that  out  of  laziness,  neglect,  or  distraction,  the  person 
so  moved  should  not  be  sensible  of  the  impulse,  or  not  give  a due  attention 
to  the  defects  of  which  the  members  of  the  mystical  body  are  guilty;  then 
they  ought  to  rouse  themselves  with  new  fervour,  and  by  a perfect  recol- 
lection make  a trial  of  the  gifts  and  power  of  the  spirit  of  life.  The  call  to 
pastoral  functions  essentially  consists  in  this:  it  requires  no  pomp,  no  cere- 
mony, no  improvement  of  the  mind,  no  preparation,  no  examination,  nor 
any  of  the  means  used  in  other  Christian  societies,  to  provide  churches  with 
pastors  and  teachers.  Yet  if  after  this  inward  trial  any  one  be  moved  and 
forcibly  drawn  by  the  Spirit  to  engage  in  the  ministry,  the  ecclesiastical 
council  must  not  omit  the  formality  of  examining  whether  the  person  so 
inspired  be  in  reality  fit  for  it,  and  ought  to  be  admitted  to  that  dignity ; the 
importance  of  which,  in  regard  to  himself,  and  to  the  whole  church,  is 
strongly  represented  to  him,  in  a speech  or  exhortation  made  to  that  end. 
This  ceremony  is  sometimes  accompanied  by  the  letters  of  other  churches 
and  societies  of  Quakers,  recommending  such  or  such  to  that  office.  When 
installed,  they  are  maintained  by  voluntary  contributions  only,  without  any 
settlement,  contract,  or  previous  agreement.  Each  Quaker  contributes 
freely  according  to  his  power,  and  the  minister  is  not  to  accept  of  their 
benevolence,  further  than  is  necessary  for  a sober  and  frugal  maintenance; 
but  if  he  be  reduced  to  poverty  for  want  of  such  contributions,  it  is  lawful 
for  him  to  leave  the  congregation  which  he  served;  he  may  even,  accord- 
ing to  their  historian,  shake  the  dust  off  his  feet  against  that  church,  as 
Christ  ordered  his  apostles  to  do  against  those  who  would  not  receive  them. 

The  Quakers  reject  baptism  and  the  Lord’s  Supper.  The  truth  is,  they 
look  upon  baptism  as  a Jewish  ceremon)',  yet  they  are  willing  that  other 
Christian  societies  should  receive  it  as  a token  of  regenera- 
tion, of  initiation,  or  an  introduction  to  Christianity.  But 
they  say,  that  in  our  holy  and  all-spiritual  religion,  outward  signs  ought 
not  to  prevail  upon  duty,  nor  a wicked  man  be  esteemed  a Christian  on 
account  of  his  being  baptized*;  whilst,  for  want  of  that  ceremony,  another 
man,  who  complies  with  all  the  Christian  duties,  is  looked  upon  as  a 


Estimation  of 
Baptism,  &c. 


QUAKERS. 


437 


Marriage. 


heathen.  The  true  baptism  of  Christ,  say  they,  is  the  purifying  of  the  soul, 
and  that  only  can  save  men.  Their  belief  concerning  the  communion  is 
also  another  stumbling-block ; We  have  no  communion , say  they,  but  the 
union  of  hearts. 

Marriage  is  contracted  amongst  them  with  as  little  ceremony  as  all  their 
other  duties  are  performed.  Their  youth  are  christianly  instructed  in  what- 
ever concerns  that  honourable  state ; they  are  admonished 
that  it  is  of  the  highest  importance,  that  it  requires  a serious 
and  strict  examination,  and  is  not  to  be  entered  into  without  a nice  choice, 
much  reflection,  and  the  approbation  and  consent  of  their  parents.  When 
after  all  this  they  persist  in  the  resolution  of  marrying,  they  must  give  no- 
tice of  their  design  to  the  ecclesiastical  council,  who  make  the  usual  inqui- 
ries, Whether  they  be  qualified  to  marry?  and  have  the  consent  of  their 
parents?  &c.  Informations  are  likewise  taken  from  those  who  are  present, 
to  know  if  no  opposition  be  made  to  the  marriage  intended,  and  on  the  next 
Sunday  following  they  publish  a kind  of  ban.  These  preliminaries  being 
over,  the  contract  becomes  valid  amongst  the  Quakers  in  this  form  ; the 
bride  and  bridegroom  come  to  the  assembly  accompanied  by  their  friends 
and  relations  whom  they  think  fit  to  invite.  There,  in  presence  of  the 
saicT  friends  and  relations,  they  are  desired  to  declare  whether  they  love  one 
another,  whether  they  be  mutually  willing  to  have  each  other,  and  are 
resolved  to  help  and  assist  each  other.  To  these,  and  such  other  questions 
suitable  to  the  occasion,  the  Quakers  give,  with  all  sincerity,  the  usual 
answers ; which,  with  their  mutual  consent,  are  registered  in  a book  kept 
for  that  purpose.  The  contracting  parties  set  their  names  to  it,  as  also  the 
friends  and  relations,  as  witnesses;  which  being  done,  the  new-married 
couple  are  dismissed.  The  disorders  usually  committed  at  weddings  are, 
or  ought  to  be,  wholly  unknown  amongst  Quakers.  The  body  being,  in 
their  system,  the  vessel  and  garment  of  the  soul,  it  must  be  maintained  and 
kept  with  simplicity  and  modesty,  without  superfluity,  or  endeavouring  to 
please  the  senses  at  the  expense  of  the  purity  of  the  soul.  Those  mar- 
riages of  the  Quakers  were  heretofore  deemed  illegal  in  England;  but  they 
are  now  tolerated,  and  looked  upon  as  valid  and  indissoluble  contracts. 

Their  obsequies  are  without  pomp,  without  funeral  orations,  all  which, 
according  to  their  notions,  are  as  opposite  to  Christian  simplicity  as  the 
foolish  diversions  allowed  by  other  Christians,  at  the  celebra- 
tion of  their  marriages.  Can  any  thing  be  more  extravagant, 
they  say,  than  that  the  friends  and  relations  of  the  deceased  should,  with  a 
sorrowful  countenance,  follow  his  corpse,  and  accompany  it  to  the  grave  in 
a mourning  dress,  and  then  come  back  to  the  house  to  drink,  and  some- 
times get  drunk  in  his  honour?  What  contrary  proceedings  are  these  ! is 
it  not  a mere  comical  farce  to  see  their  formal,  affected  grief,  seeming,  in 
their  long  black  cloaks,  to  shed  tears  for  the  loss  of  a parent  or  friend,  of 


Funerals. 


438 


PROTESTANT  COMMUNITIES. 


whose  death  they  are  heartily  glad,  for  the  sake  of  the  riches  he  has  be- 
queathed to  them  ? All  those  abuses  are  avoided  by  the  Quakers.  They 
carry  the  dead  to  their  burying-place,  without  attendance  or  mourning;  and 
content  themselves  with  a serious  meditation  on  the  frailty  of  human  life, 
and  mutually  exhorting  each  other  to  the  practice  of  virtue,  and  to  a faithful 
imitation  of  the  deceased,  if  his  example  were  truly  worthy  of  being 
followed. 

Our  limits  admit  of  but  a partial  exposition  of  the  faith  of  the 
Creed.  Quakers.  The  following  are  their  principal  articles  of  belief ■ 

Every  one  who  leads  a moral  life,  and  from  the  sincerity  of  his  heart 
complies  with  the  duties  of  natural  religion,  must  be  deemed  an  essentially 
good  Christian.  An  historical  faith  and  belief  of  some  extraordinary  facts, 
which  the  Christians  own  for  truths,  are  the  only  real  difference  between  a 
virtuous  pagan  and  a good  Christian,  and  this  faith  is  not  necessary  to 
salvation. 

Christ  is  the  true  inward  light,  which  enlightens  all  men.  This  is  per- 
formed by  an  immediate  inspiration,  and  not  by  the  outward  doctrine  of  the 
gospel,  which  Christ  has  preached  to  men  as  a rule  of  their  belief  and 
practice  ; which  outward  preaching  of  evangelical  truths,  is  not  the  usual 
and  ordinary  method  used  by  God  to  enlighten  mankind  ; but  he  sends  to 
each  person  interior  inspirations.  This  interior  light  is  the  true  gospel;  it 
is  to  be  adored,  as  being  Christ  himself  and  God  himself. 

Scripture  is  not  the  true  rule,  the  real  guide  of  Christian  faith  and  moral 
doctrine  ; this  is  a prerogative  belonging  only  to  the  inward  light,  which 
each  has  within  himself,  or  which  breaks  forth  in  the  assemblies  of  the 
brethren  or  friends.  The  dead  letter  of  the  sacred  writings  is  not  of  so 
great  authority  as  the  preaching  of  the  authors  of  them  ; the  particular 
books  which  make  up  the  Scripture  were  directed  to  private  churches  or 
persons,  and  we  are  not  interested  in  them. 

The  chief  rule  of  our  faith  is  the  inspiration  of  the  Holy  Ghost,  who  in- 
teriorly teaches  us  ; and  the  Scripture  is  only  a rule  subordinate  to  that 
Spirit.  An  immediate  inspiration  is  as  necessary  to  us  as  to  the  apostles  ; 
it  teaches  us  whatever  is  necessary  to  salvation.  The  promise  which  Christ 
made  to  his  apostles,  to  teach  them  all  truth  by  his  Spirit,  and  that  the 
Holy  Ghost  should  always  remain  with  them , was  not  confined  to  the 
apostles  only,  it  belongs  to  all  the  faithful  ; and  it  is  said  of  them  ail,  that 
the  unction  shall  teach  them  all  things. 

All  true  ministers  of  Christ  are  as  infallible  in  what  they  teach  as  the 
prophets  and  apostles  were  : otherwise  the  Spirit  of  Christ  would  not  be 
infallible.  All  those  who  are  filled  with  the  gifts  of  the  Spirit  are  equally 
infallible,  without  which  the  infallibility  of  the  Holy  Ghost  must  be  divided ; 
there  is  no  eiterior  way  of  teaching,  which  may  help  one  to  judge  of  the 
truth  of  the  doctrine  which  he  preaches.  The  immediate  inspiration  is 


QUAKERS. 


439 


sufficient  to  enable  a mitister  to  preach  without  Scripture,  or  any  other 
exterior  helps.  Without  this  particular  inspiration  all  those  who  pretend 
to  argue  upon  or  explain  the  words  of  Christ,  are  false  prophets  and  de- 
ceivers. The  church  ought  to  have  no  other  ministers,  but  those  who  are 
called  by  an  immediate  inspiration,  which  is  best  proved  by  interior  miracles, 
of  which  the  outward  signs  were  only  a representation  or  figure.  The 
Quakers  do  not  preach  a new  gospel,  and  therefore  need  not  work  miracles 
to  prove  their  doctrine;  a visible  succession  of  ministers,  ordained  or  other- 
wise established,  is  likewise  of  no  use.  Whoever  is  inwardly  called  to  the 
ministerial  functions,  is  sufficiently  qualified  for  that  post ; inward  sanctity 
is  as  essentially  requisite  in  a true  minister,  as  in  a true  member  of  the 
church. 

Women  may  preach  with  as  much  authority  as  men,  and  be  ministers  of 
the  church  ; for  in  Christ  there  is  no  distinction  of  male  and  female , and 
the  prophet  Joel  has  foretold  that  women  should  have  the  gift  of  prophecy 
as  well  as  men. 

The  Scripture  nowhere  says,  that  the  Father,  the  Son,  and  the  Holy 
Ghost,  are  three  persons ; there  are  three  several  manifestations  ; but  three 
persons  would  in  reality  be  three  gods.  The  Scripture  being  silent  as  to 
the  manner  of  the  unity,  and  of  the  distinction  in  the  Trinity,  it  is  a great 
rashness  in  the  Christian  churches  to  meddle  with  deciding  such  intricate 
points.  The  distinction  of  persons  in  the  godhead  is  a speculative  subtlety, 
not  calculated  to  mend  our  lives,  and  very  prejudicial  to  Christian  peace 
and  charity.  To  draw  up  an  exact  profession  of  faith,  it  is  necessary  to 
adhere  closely  to  the  expressions  used  in  Scripture. 

The  true  Christ  is  he,  who  existed  before  he  was  manifested  in  the  flesh, 
and  who  has  never  been  seen  with  the  eyes  of  the  flesh.  Jesus  Christ,  as 
God,  has  a heavenly  humanity,  of  which  the  earthly  one  is  but  the  outward 
garment,  the  type  or  figure.  Jesus  Christ,  the  Word  and  Son  of  God,  did 
not  personally  unite  himself  to  our  human  nature,  he  only  took  it  as  a suit 
of  clothes,  which  he  was  to  put  on  for  a while.  This  human  nature  was 
inspired,  as  other  men,  but  in  a superior  and  more  particular  degree. 
Christ  could  not  be  united  to  a corrupt  nature  ; his  interior  birth  within 
men  is  a greater  mystery  than  his  outward  nativity.  The  faith  in  and  the 
knowledge  of  Christ,  according  to  the  flesh,  and  of  his  mysteries,  were  but 
the  first  elements  fit  for  the  infancy  of  Christianity,  which  being  over, 
those  rudiments  become  useless  ; we  now  have  learned  to  be  in  Christ,  to 
become  new  creatures,  to  let  old  things  pass  away  in  order  to  make  room 
for  the  new. 

The  expiaiion  of  our  sins  has  not  been  merited  by  the  outward  spilling 
of  Christ’s  blood,  which  was  not  more  precious  than  that  of  any  other 
saint : neither  has  the  church  been  redeemed  by  it,  but  an  inward  and 
spiritual  blood,  which  purifies  our  hearts  and  consciences,  of  which  the 


L. 


440 


PROTESTANT  COMMUNITIES. 


Scripture  says,  it  was  spilt  for  our  justification;  lastly,  of  which  Christ 
himself  says,  that  he  who  does  not  drink  his  blood  shall  not  have  life  in  him. 

The  Scripture  does  not  say  that  Christ  satisfied  the  justice  of  God  for  our 
sins.  As  God  may  without  any  injustice  forgive  our  sins  without  such  a 
satisfaction,  it  was  not  necessary,  neither  can  it  be  reconciled  with  the  gra- 
tuitous remission  of  our  sins  : and  moreover,  God’s  punishing  his  own  Son, 
who  was  innocent,  is  contrary  to  divine  justice. 

Christ  did  not  go  up  to  heaven  with  the  body  which  he  had  on  eartl\ 
which  is  not  now  in  heaven  at  the  right  hand  of  God.  It  is  an  erroneous 
opinion  to  think  or  believe  that  the  body  of  Christ,  which  is  in  heaven,  occu- 
pies and  fills  any  particular  limited  place : the  body  of  Christ  is  wherever 
his  spirit  is  ; and  it  cannot  save  us,  if  distance  of  place  separates  it  from  us  ; 
whoever  preaches  a doctrine  opposite  to  these  propositions,  is  a false  minis- 
ter, and  deceitful  teacher : the  same  gift  of  discernment  in  the  examination 
of  spirits,  which  was  bestowed  on  the  apostles,  remains  still  in  the  church. 

Our  sins  being  once  forgiven,  it  is  wholly  unnecessary  to  repent  of  them 
any  further,  or  to  go  on  in  asking  forgiveness  for  them.  We  cannot  become 
God’s  servants  unless  we  be  first  purified. 

Outward  baptism  is  not  an  ordinance  of  Christ,  or  at  least  not  to  be 
observed  as  a perpetual  law.  Whoever  pretends  that  Christ’s  order  is  to 
be  understood  of  water-baptism  adds  to  the  text,  which  does  not  mention 
water.  The  baptism  enjoined  by  Christ  is  a baptism  of  spirit,  not  of  water. 
The  water-baptism  was  St.  John’s,  and  has  been  abolished.  St.  Paul  says 
he  was  not  sent  to  baptize,  but  to  preach.  Water-baptism  was  used  by  the 
apostles  only  as  a toleration  for  the  weakness  of  the  Jews,  but  it  can  do  no 
good  to  the  soul.  Baptism  by  inspersion  is  nowhere  mentioned  in  Scrip- 
ture. Water-baptism,  and  the  spiritual  baptism,  are  two  entirely  different 
baptisms.  The  inward  baptism  alone  is  the  true  baptism  of  Christ. 

Children  ought  not  to  be  baptized,  since  they  are  not  capable  of  taking 
any  engagement  upon  themselves,  or  of  making  a profession  of  faith,  or  of 
answering  to  God  according  to  the  testimony  of  a good  conscience. 

Taking  or  receiving  the  Eucharist  is  not  a perpetual  obligation  ; it  was 
instituted  heretofore  only  for  those  who  were  newly  converted  to  the 
Christian  religion,  or  for  weak  Christians  in  the  beginning  of  their  Chris- 
tianity. 

ADVICES. 

The  following  Advices  are  set  forth  to  be  read,  at  least  once  in  the  year, 
in  the  Quarterly,  Monthly,  and  Preparative  Meetings  of  men  and  women 
Friends  : they  are  to  be  read  in  the  men’s  and  women’s  meetings  sepa- 
rately. 

Dependence  on  the  Holy  Spirit. — “ Take  heed,  dear  friends,  we  entreat 
you,  to  the  convictions  of  the  Holy  Spirit,  who  leads,  through  unfeigned 


QUAKERS. 


441 


repentance  and  living  faith  in  the  Son  of  God,  to  reconciliation  with  our 
heavenly  Father,  and  to  the  blessed  hope  of  eternal  life,  purchased  for  us  by 
the  one  offering  of  our  Lord  and  Saviour  Jesus  Christ. 

Religious  Meetings. — “ Be  earnestly  concerned  in  religious  meetings 
reverently  to  present  yourselves  before  the  Lord,  and  seek,  by  the  help  of 
the  Holy  Spirit,  to  worship  God  through  Jesus  Christ. 

Closet  Exercises.— “ Be  in  the  frequent  practice  of  waiting  upon  God  in 
private  retirement,  with  prayer  and  supplication,  honestly  examining  your- 
selves as  to  your  growth  in  grace,  and  your  preparation  for  the  life  to  come. 

The  right  observance  of  the  First  day  of  the  Week. — “ Be  careful  to 
make  a profitable  and  religious  use  of  those  portions  of  time  on  the  first  day 
of  the  week,  which  are  not  occupied  by  our  meetings  for  worship. 

Living  in  Love. — “Live  in  love  as  Christian  brethren,  ready  to  be  help- 
ful one  to  another,  and  to  sympathize  with  each  other  in  the  trials  and 
afflictions  of  life. 

Following  after  Peace. — “ Follow  peace  with  all  men,  desiring  the  true 
happiness  of  all ; and  be  liberal  to  the  poor,  endeavouring  to  promote  their 
temporal,  moral,  and  religious  well-being. 

Moderation  in  the  pursuit  of  the  things  of  this  life. — “ With  a tender 
conscience,  and  in  accordance  with  the  precepts  of  the  Gospel,  take  heed 
to  the  limitations  of  the  Spirit  of  Truth,  in  the  pursuit  of  the  things  of  this 
life. 

Maintenance  of  Integrity. — “ Maintain  strict  integrity  in  all  your  trans- 
actions in  trade,  and  in  your  other  outward  concerns,  remembering  that  you 
will  have  to  account  for  the  mode  of  acquiring,  and  the  manner  of  using, 
your  possessions. 

Watchfulness  over  Children. — “ Watch,  with  Christian  tenderness,  over 
the  opening  minds  of  your  offspring  ; inure  them  to  the  habits  of  self- 
restraint  and  filial  obedience ; carefully  instruct  them  in  the  knowledge  of 
the  Holy  Scriptures,  and  seek  for  the  ability  to  imbue  their  minds  with  the 
love  of  their  heavenly  Father,  their  Redeemer,  and  their  Sanctifier. 

Of  household  Furniture  and  manner  of  living. — “ Observe  simplicity 
and  moderation  in  the  furniture  of  your  houses,  and  in  the  supply  of  jour 
tables,  as  well  as  in  your  personal  attire,  and  that  of  your  families. 

Attention  to  the  Holy  Scriptures. — “ Be  diligent  in  the  private  and  daily 
family  reading  of  the  Holy  Scriptures : and  guard  carefully  against  the 
introduction  of  improper  books  into  your  families. 

Of  placing  out  Children. — “Be  careful  to  place  out  children  of  ail 
degrees  with  those  friends  whose  care  and  example  will  be  most  likely  to 
conduce  to  their  preservation  from  evil ; prefer  such  assistants,  servants, 
and  apprentices,  as  are  members  of  our  religious  society ; not  demanding 
exorbitant  apprentice  fees,  lest  you  frustrate  the  care  of  friends  in  these 
respects. 


442 


PROTESTANT  COMMUNITIES. 


Watchfulness  over  Servants. — “ Encourage  your  apprentices  and  ser- 
vants of  all  descriptions  to  attend  public  worship,  making  way  for  them 
herein  : and  exercise  a watchful  care  for  their  moral  and  religious  improve- 
ment. 

On  Wills  and  Trusteeships. — “ Be  careful  to  make  yoi.r  wills  and  settle 
your  outward  affairs  in  time  of  health  ; and  when  you  accept  the  office  of 
guardian,  executor,  or  trustee,  be  faithful  and  diligent  in  the  fulfilment  of 
your  trust. 

Conversation  and  Conduct. — “ Finally,  dear  friends,  let  your  conver- 
sation be  such  as  becometh  the  gospel.  Exercise  yourselves  to  have  always 
a conscience  void  of  offence  towards  God  and  towards  man.  Watch  over 
one  another  for  good  ; and  when  occasions  of  uneasiness  first  appear  in  any, 
jet  them  be  treated  with  in  privacy  and  tenderness,  before  the  matter  be 
communicated  to  another:  and  friends,  every  where,  are  advised  to  maintain 
tils  ‘ unity  of  the  spirit  in  the  bond  of  peace.’  ” 

Excellent  observations  of  Quakers  respecting  Benevolence  and  Charity . 
—The  best  recreation  of  a Christian  is  the  relief  of  distress  ; and  his  chief 
delight  to  promote  the  knowledge  and  to  exalt  the  glory  of  his  heavenly 
master:  and  this  is  most  effectually  done,  under  His  holy  influence,  by  a 
life  of  faith,  purity,  and  general  benevolence. 

Warn  those  that  are  rich  in  this  world,  that  they  apply  not  the  blessings 
of  God  to  the  indulging  of  their  appetites  in  pleasure  and  vanity  ; but  that 
they  be  ready  to  do  good,  and  to  communicate  to  the  relief  of  those  who 
are  in  necessity.  The  principal,  if  not  only  satisfaction  a man  of  a truly 
Christian  disposition  can  have  in  affluence,  and  the  increase  of  the  things 
of  this  world,  must  arise  from  the  greater  opportunities  put  into  his  hands 
of  doing  good  therewith. 

Observations  of  Elisha  Bates,  an  accredited  authority  among  Quakers, 
are  as  follows : — However  humble  or  obscure  your  station  may  be,  you  are 
to  contribute  either  to  the  suffering  or  the  rejoicing  of  the  living  members 
of  that  body  to  which  you  belong.  Your  lukewarmness  and  indifference 
to  the  great  objects  of  religious  regard,  cannot  fail  to  increase  the  weakness 
of  the  Society,  and  those  painful  exercises  which  arise  in  consequence  of 
that  weakness.  And,  on  the  contrary,  your  close  attention  to  what  passes 
in  your  own  minds,  and  the  secret  exercises  into  which  you  would  be  led, 
like  the  prayers  and  alms-deeds  of  Cornelius,  would  rise  as  a memorial 
before  Him  who  sees  in  secret.  And  thus  you  might  not  only  know  an  in- 
crease of  religious  experience  and  religious  enjoyjnent,  but  also  contribute 
to  the  prevalence  of  that  power,  which  is  the  crown  of  our  most  solemn 
assemblies.  But  by  settling  down  into  a belief  that  there  is  nothing  for 
you  to  do,  you  will  deprive  yourselves  of  that  improvement,  usefulness  in 
society,  and  peace  of  mind,  which  would  otherwise  be  your  portion.  It  is 
not  always  from  among  the  most  wise,  according  to  the  wisdom  of  this 


QUAKERS. 


443 


world,  nor  from  those  who  possess  the  brightest  natural  talents,  that  religion 
has  found  its  ablest  advocates,  or  Christianity  its  brightest  ornaments. 
Suffer,  therefore,  your  minds  to  be  aroused  from  that  state  of  ease  into 
which  you  have  fallen — not  to  an  unqualified  activity  in  the  church,  but  to 
an  entire  submission  to  the  renovating  power  of  truth.  You  will  find  that  a 
remembrance  of  God,  and  a submission  to  the  regulating,  sanctifying  opera- 
tions of  his  Spirit,  will  not  interrupt  the  right  order  of  your  domestic  con- 
cerns. But  through  the  seasoning  virtue  and  illuminating  nature  of  that 
influence  which  would  regulate  your  feelings  and  direct  your  conduct,  you 
would  take  your  portion  of  that  character  which  our  Lord  gave  of  his  dis- 
ciples, when  he  called  them  “ the  salt  of  the  earth,”  and  “ the  light  of  the 
world.” 

What  if  your  opportunities  of  improvement  have  been  limited — or  your 
capacities,  in  your  own  estimation,  be  small — or  your  natural  energies 
already  begun  to  decline  ? you  have  souls  to  be  saved  or  lost — you  have 
no  continuing  city  here;  and  are  bound,  by  the  most  solemn  obligations, 
to  prepare  for  the  final  change ; “and  so  much  the  more,  as  ye  see  the  day 
approaching.”  In  that  very  preparation  for  the  world  to  come,  from 
which  no  age  or  condition  in  life  can  exempt  you,  you  will  experience  a 
preparation  for  the  various  duties  that  devolve  upon  you  in  civil  or  reli 
gious  society. 

Whatever  may  be  our  name  as  to  religious  profession — whatever  out 
stations  in  the  militant  church,  the  closing  address  of  the  apostle  on  a very 
interesting  occasion  may  be  suitably  applied : “I  commend  you  to  God,  and 
to  the  Word  of  his  Grace,  which  is  able  to  build  you  up.  and  to  give  you 
an  inheritance  among  all  them  which  are  sanctified.” 


PART  V. 


A BRIEF  ACCOUNT  OF  RELIGIOUS  DENOMINATIONS 
IN  THE  UNITED  STATES. 


Under  this  head  it  is  proposed  to  advert  to  such  customs  and  ceremonies 
as  have  not  been  previously  described,  and  to  furnish  information  with 
respect  to  the  history  and  statistics  of  all  the  religious  denominations  in  this 
country;  thus  rendering  the  book  a more  valuable  work  of  reference  to  the 
American  reader. 

In  the’  first  article  an  expanded  statement  of  the  principles  and  usages 
of  Presbyterians  is  made,  because  the  account  of  the  Kirk  of  Scotland  is 
exceedingly  meager  and  unsatisfactory;  and  it  seemed  fit  that  a full  account 
of  Presbyterianism,  as  well  as  of  Roman  Catholics,  and  Lutherans,  and  the 
Church  of  England,  should  be  found  somewhere  in  the  volume.  In  the 
minor  divisions  of  the  family  of  Presbyterian  churches,  we  have  referred  tc 
this  for  an  account  of  general  principles.  So,  in  the  account  of  Roman 
Catholics,  Lutherans,  Episcopalians,  and  others  in  this  country,  the  reader 
is  referred  to  the  larger  general  statement  in  the  preceding  part  for  more 
complete  information. 


SEC.  I.— AMERICAN  PRESBYTERIANS.  . 

The  word  Presbyterian  is  often  used  in  a wide  sense  as  characterizing 
a large  portion  of  the  Protestant  church.  It  embraces  all  those  denomina- 
tions which  are  opposed  to  prelacy.  In  prelatical  church  government  and 
usages  a large  number  of  sects  are  included.  Thus  the  Greek  Church 
alone  is  made  up  of  “The  Greek  Church  proper”  “The  Russian  Greek 
Church,”  “The  Georgian  and  Mingrelian  Churches,”  “The  Nestorian 


AMERICAN  PRESBYTERIANS. 


445 


Churches,”  “The  Christians  of  St.  Thomas,”  “The  Jacobites,”  “The 
Copts,”  “ The  Abyssinians,”  “ The  Arminians,”  and  many  other  minor 
denominations.  “ The  Roman  Church,”  “ The  English  Episcopal  Church,” 
and  “ The  American  Episcopal  Church,”  are  also  each  of  them  a por- 
tion of  that  great  family  of  churches  included  under  the  term  Prelacy. 
These  all  agree  in  one  great  fundamental  principle.  They  believe  that 
ecclesiastical  government  is  a gift  from  Christ  to  priests,  and  that  they 
possess  the  power  of  transmitting  this  authority  to  their  successors. 
They  differ  in  respect  to  their  acknowledged  head ; some  of  the  Greek 
Christians  acknowledging  one  Patriarch,  and  some  another,  and  some  the 
Roman  Pontiff.  Some  Romanists  also  acknowledge  the  Pope,  and  some 
deny  his  supremacy.  The  English  Episcopal  Church  acknowledge  the 
king,  or,  during  the  present  reign,  the  queen,  as  their  head  ; while  Ameri- 
can Episcopalians  account  diocesan  bishops  as  the  highest  ecclesiastical 
officers. 

Presbyterians  differ  from  Prelatists  in  respect  to  the  source  of  ecclesias- 
tical authority ; and  are  divided,  perhaps,  into  an  equal  number  of  minor 
denominations.  They  hold  that  all  ecclesiastical  authority  is  derived  from 
the  church  itself ; that  the  teaching  office  is  transmitted  by  a plurality  of 
presbyters  or  bishops;  and  that  the  whole  body  of  believers,  either  as  asso- 
ciated, or  by  their  representatives,  participate  in  the  government.  A bishop, 
according  to  the  views  of  Presbyterians,  is  the  pastor  of  a single  congrega- 
tion. Sometimes,  as  in  the  church  of  Ephesus,  mentioned  Acts  xx.  28, 
several  bishops  or  pastors  unitedly  presided  over  the  spiritual  instruction 
of  a single  worshipping  assembly.  This  general  system  is  sometimes 
termed  “parity,”  because  a leading  feature  of  it  is  the  equal  official  dignity 
of  Christian  ministers.  Prelacy  and  Parity  divide  the  Christian  world. 

The  Presbyterian  Church,  in  this  general  denomination,  includes  Lu- 
therans, Reformed  Dutch,  Congregationalists,  Baptists,  Scotch,  English, 
and  American  Presbyterians.  Among  these,  the  English  Presbyterians, 
Congregationalists,  and  Baptists,  allow  the  popular  will  in  ecclesiastical 
matters  to  be  expressed  by  the  members  of  the  church  as  occasion  may  de- 
mand; while  the  Reformed  Dutch,  Scotch,  and  American  Presbyterians 
call  for  the  exercise  of  popular,  liberty  in  the  electiori  of  lay  elders,  as 
making  a part  of  the  ecclesiastical  courts,  and  in  the  election  and  dismis- 
sion of  pastors,  and  in  the  entire  control  of  the  church  edifices  and  congre- 
gational funds. 

As  the  articles  of  the  Jewish  faith  have  been  given,  and  the  creed  of  the 
Mohammedans,  and  those  of  the  Greek,  Roman,  and  Episcopal  Churches, 
have  been  amply  unfolded,  the  articles  of  faith  as  held  by  the  Presbyterian 
Church  cannot,  with  propriety,  be  omitted. 

Though  Presbyterianism  in  the  Kirk  of  Scotland  is  of  earlier  origin, 
yet  as  all  the  fundamental  principles  are  essentially  the  same  in  Scotland 
29 


446 


DENOMINATIONS  IN  THE  UNITED  STATES. 


and  America,  and  as  the  development  of  these  principles  in  the  account  of 
the  Scottish  kirk  was  not  made  in  this  work,  it  is  not  deemed  improper 
to  insert  them  in  this  place. 

Presbyterianism  acknowledges  no  authority  in  respect  to  the  doctrines 
and  duties  of  the  Christian  church,  but  the  will  of  God  as  found  in  the 
sacred  Scriptures.  It  maintains  that  God  alone  is  Lord  of  the  conscience, 
and  hath  left  it  free  from  the  doctrines  and  commandments  of  men  ; and 
that  the  rights  of  private  judgment,  in  all  matters  that  respect  religion,  are 
universal  and  inalienable.  It  holds,  that  all  ecclesiastical  power  is  only 
ministerial  and  declarative  ; that  is  to  say,  that  the  Holy  Scriptures  are  the 
only  rule  of  faith  and  manners ; that  no  church  judicatory  ought  to  pre- 
tend to  make  laws  to  bind  the  conscience  in  virtue  of  their  own  authority, 
and  that  all  their  decisions  ought  to  be  founded  upon  the  word  of  God. 
Ecclesiastical  discipline  is  purely  moral  and  spiritual  in  its  object,  and 
ought  not  to  be  attended  with  any  civil  effects ; hence  it  can  derive  no  force 
whatever,  but  from  its  own  justice,  the  approbation  of  an  impartial  public, 
and  the  favour  and  blessing  of  the  great  Head  of  the  church. 

The  Officers  of  the  Presbyterian  church  are  bishops  or  pastors,  ruling 
elders,  and  deacons.  The  pastor  is  the  spiritual  teacher  of  the  congrega- 
tion. He  is  expected  to  preach  the  gospel  in  the  church  on  the  Lord’s 
day,  to  instruct  the  people  by  occasional  lectures,  to  superintend  the  cate- 
chismal  teaching  of  the  young,  and  to  visit  the  sick  and  bereaved,  and 
console  them  by  spiritual  counsel  adapted  to  their  necessities.  Ruling 
elders  are  elected  by  the  people  as  their  representatives  in  the  ecclesiasti- 
cal courts,  and  to  co-operate  with  the  pastor  in  watching  over  the  spiritual 
interests  of  the  congregation.  They  are  designated  by  the  apostle  Paul, 
under  the  title  of  “ Governments,”  and  as  “ those  who  rule  well,”  in  dis- 
tinction from  such  as  labour  in  word  and  doctrine.  Deacons  are  secular 
officers  whose  duty  is  the  care  of  the  poor,  and  the  reception  and  disburse- 
ment of  the  charities  of  the  congregation. 

The  Session  is  the  primary  court  of  the  church,  and  consists  of  the 
bishop  or  pastor,  and  the  ruling  elders.  The  bishop  is  the  president,  and 
has  the  title  of  “Moderator  of  the  session.”  In  this  primary  court  origi- 
nates all  the  legislative  action  of  the  church.  If  the  superior  courts  would 
take  any  step  involving  new  constitutional  principles,  they  are  obliged  to 
send  the  question  down  to  the  church  sessions,  that  they  may  thus  know 
the  will  of  the  church  itself,  before  any  revolutionary  measures  can  be 
adopted.  The  session  is  also  charged  with  the  duty  of  watching  over  the 
spiritual  interests  of  the  congregation.  It  can  summon  offenders  to  an  ac- 
count for  their  irregularities,  or  their  neglect  of  Christian  duty.  It  can 
investigate  charges  presented  by  others,  and  admonish,  rebuke,  or  suspend 
or  exclude  from  the  Lord’s  table,  those  who  are  found  to  deserve  censure, 
according  to  the  degree  of  their  criminality.  It  is  the  business  of  the  ses 


AMERICAN  PRESBYTERIANS. 


447 


sion  also  to  appoint  a delegate  of  its  own  body,  to  attend,  with  the  pastor, 
the  higher  judicatories  of  the  church.  It  is  required  of  the  session  to  keep 
a fair  record  of  all  its  proceedings,  as  also  a register  of  marriages,  bap- 
tisms, persons  admitted  to  the  Lord’s  Supper,  deaths,  and  other  removals 
of  church  members,  and  to  transmit  these  records,  at  stated  periods,  to  the 
presbytery  for  their  inspection. 

A Presbytery  consists  of  all  the  ministers,  and  one  ruling  elder  from 
each  church  within  a certain  district.  Three  ministers,  and  as  many  elders 
as  may  be  present,  are  necessary  to  constitute  a quorum.  The  presbytery 
has  power  to  receive  and  issue  appeals  from  church  sessions,  and  refer- 
ences brought  before  them  in  an  orderly  manner;  to  examine  and  license 
and  ordain  candidates  for  the  holy  ministry;  to  install,  remove,  and  judge 
ministers  ; to  examine  and  approve  or  censure  the  records  of  church  ses- 
sions ; to  resolve  questions  of  doctrine  or  discipline,  seriously  and  reasona- 
bly proposed  ; to  condemn  erroneous  opinions  which  injure  the  purity  or 
peace  of  the  church  ; to  visit  particular  churches  for  the  purpose  of  in- 
quiring into  their  state,  and  redressing  the  evils  that  may  have  arisen  in 
them  ; to  unite  or  divide  congregations,  at  the  request  of  the  people,  or  to 
form  or  receive  new  congregations ; and,  in  general,  to  perform  whatever 
may  be  deemed  necessary  to  the  spiritual  welfare  of  the  churches  under 
their  care. 

A Synod  consists  of  several  presbyteries  united.  Not  less  than  three 
presbyteries  are  necessary  to  compose  a synod.  It  is  not  made  up  of 
representatives  from  the  presbyteries,  as  presbyteries  are  of  representatives 
from  the  sessions.  On  the  contrary,  each  member  of  ail  the  presbyteries 
included  in  its  bounds  is  a member  of  the  synod,  so  that  a synod  is  nothing 
different  from  a larger  presbytery,  constituted  by  a combination  of  several 
presbyteries  into  one.  The  synod  reviews  the  records  of  presbyteries, 
approving  or  censuring  their  proceedings,  erecting  new  presbyteries,  unit- 
ing or  dividing  those  which  were  before  erected,  taking  a general  care  of 
the  churches  within  its  bounds,  and  proposing  such  measures  to  the 
General  Assembly  as  may  be  for  advantage  to  the  whole  church.  The 
synod  is  a court  of  appeal  for  the  presbyteries  within  its  bounds,  having 
the  same  relation  to  the  presbyterial  courts  which  the  presbyteries  have  to 
the  sessions. 

The  General  Assembly  is  the  highest  judicatory  in  the  Presbyterian 
Church.  It  is  constituted  of  an  equal  delegation  of  bishops  and  elders 
from  the  presbyteries.  In  one  branch  of  the  Presbyterian  Church  in 
America,  the  General  Assembly  is  an  appellate  court ; in  the  other  it  is 
only  an  advisory  council,  except  that  it  possesses  power  to  review  the  pro- 
ceedings of  the  inferior  bodies,  and  to  decide,  as  a supreme  court,  the 
meaning  of  the  constitution. 

The  General  Assembly  is  not  necessary  to  the  most  perfect  development 


448 


DENOMINATIONS  IN  THE  UNITED  STATES. 


of  Presbyterian  Church  government,  nor,  indeed,  is  any  court  higher  that, 
the  presbytery ; but,  it  has  this  obvious  advantage  of  representing  all  the 
congregations  of  this  denomination  under  the  same  civil  government  in  a 
single  body.  Thus,  the  General  Assembly  of  the  Kirk  of  Scotland,  and 
the  General  Assembly  of  the  United  States,  before  either  were  divided, 
presented  an  imposing  influence  in  the  visible  unity  of  each. 

The  church  sessions  meet  at  stated  periods  as  often  as  may  be  deemed 
necessary.  In  some  churches,  they  convene  once  in  each  week  ; in  others 
less  frequently.  Presbyteries  hold  two  stated  meetings  in  a year,  while 
the  synods  in  the  United  States  meet  annually.  In  the  two  great  branches 
of  the  Presbyterian  Church,  in  the  United  States,  one  General  Assembly 
meets  annually,  and  the  other  triennially.  It  is  a rule  in  all  the  judica- 
tories of  the  Presbyterian  Church,  that  the  meetings  shall  be  constituted 
with  prayer.  In  the  stated  meetings  of  presbyteries,  synods,  and  the 
General  Assembly,  the  session  is  opened  by  a sermon  from  the  Moderator, 
or  presiding  officer  of  the  preceding  meeting. 

The  Doctrines  of  the  Presbyterian  Church  are  Calvinistic : — the  doc- 
trines of  all  the  leading  Reformers ; of  the  Waldenses,  for  five  or  six 
hundred  years  before  the  Reformation ; of  Augustin,  and  the  primitive 
church.  They  are  substantially  the  same  with  the  doctrinal  symbols  of 
the  Synod  of  Dort,  the  Heidelberg  Confession  and  Catechism,  and  of  the 
Thirty-nine  Articles  of  the  Church  of  England,  and  of  the  Episcopal 
Church  of  the  United  States.  No  other  branch  of  the  reformed  churches 
has  maintained  Calvinistic  doctrines  with  so  much  tenaciousness  as  Pres- 
byterians. While  the  Earl  of  Chatham  could  say  of  his  own  Church  of 
England,  “We  have  a Popish  liturgy,  a Calvinistic  creed,  and  an  Armi- 
nian  clergy  and  while  that  denomination  seem  to  be  engaged  in  an 
interminable  controversy  to  decide  whether  their  branch  of  the  church 
ought  to  be  considered  Arminian  or  Calvinistic ; the  Presbyterian  Church 
is  unitedly  Calvinistic,  so  that  any  man  who  should  avow  himself  Armi- 
nian could  not  obtain  ordination  in  the  Presbyterian  Church  of  either  Scot- 
land or  America. 

The  system  of  doctrine  is  clearly  set  forth  in  the  Westminster  Confession 
of  Faith,  and  the  Larger  and  Shorter  Catechisms.  Without  attempting  an 
extended  exposition  of  those  great  principles,  more  amply  unfolded  in  the 
standards  of  the  church,  it  is  proper  to  submit  a brief  and  comprehensive 
summary. 

The  Presbyterian  Church  maintains  that  since  the  fall  of  Adam,  and  in 
consequence  of  his  lapse,  all  men  are  naturally  destitute  of  holiness,  alien- 
ated entirely  from  God,  and  justly  subject  to  his  eternal  displeasure.  The 
plan  of  man’s  recovery  from  this  state  is,  from  first  to  last,  a system  of 
unmerited  grace.  The  mediation  of  Jesus  Christ,  including  his  instruc- 
tions, his  example,  his  sacrifice  on  the  cross,  his  resurrection,  ascension, 


AMERICAN  PRESBYTERIANS. 


449 


and  intercession,  are  the  means  of  bringing  men  back  to  God.  Yet  these 
means  would  be  without  efficacy  if  there  were  not  revealed  to  man  a gra- 
tuitous justification,  through  the  merit  of  our  Saviour’s  sacrifice,  and  if  the 
Holy  Spirit  did  not  by  his  own  invisible  agency  cause  sinners  to  accept  a 
free  pardon  and  salvation. 

Hence  the  provisions  of  mercy  are  gratuitous  not  only,  but,  the  disposi- 
tion to  accept  these  provisions  is  also  produced  by  a sovereign  interposition 
of  the  divine  Spirit.  It  is  evident  from  observation  as  well  as  from  Scrip- 
ture, that  many  die  in  their  sins,  and  consequently  it  could  not  have  been 
the  original  purpose  of  Him,  who  never  changes  his  plans  of  operation,  to 
bring  all  to  repentance  and  faith  in  a Redeemer.  Known  unto  God  are  all 
his  works  from  the  beginning  of  the  world.  All  the  dispensations  of  his 
grace,  as  well  as  of  his  providence,  and,  among  the  rest,  the  effectual  call- 
ing and  salvation  of  ever)'-  believer,  entered  into  his  plan  from  all  eternity. 
Still,  these  statements  are  to  be  taken  in  connection  with  the  most  full  and 
perfect  maintenance  of  human  freedom  and  responsibleness.  In  the 
language  of  the  standards,  “So  as,  that,  thereby  neither  is  God  the 
author  of  sin,  nor  is  violence  offered  to  the  will  of  the  creatures,  nor  is 
the  liberty,  or  contingency  of  second  causes  taken  away,  but  rather  esta- 
blished.” 

Presbyterians  do  not  regard  a prescribed  liturgy  in  worship  as  autho- 
rized by  the  word  of  God,  and  they  deem  it  contrary  to  the  spirit  and  in- 
tention of  divine  worship  that  all  public  services,  amid  the  most  various  and 
changing  circumstances,  should  be  prescribed.  They  do  not,  however,  deny 
the  lawfulness  of  pre-corn  posing  prayers,  ami  the  Reformed  Dutch  Church, 
which  is-  Presbyterian,  uses  a limited  liturgical  service. 

“The  Directory  for  the  Public  Worship  of  God  in  the  Presbyterian 
Church  in  the  United  States  of  America,”  points  out  the  duties  of  the 
church  in  public  services  and  ordinances  in  fifteen  chapters.  They  are 
arranged  under  the  following  heads  and  subdivisions : 

CHAP.  I. OF  THE  SANCTIFICATION  OF  THE  LORD’S  DAY. 

1.  Preparation  is  to  be  made  for  observing  it. 

2.  The  whole  day  is  to  be  kept  holy  to  the  Lord. 

3.  Families  are  to  make  such  arrangements  as  to  allow  servants  and  all 
the  household  to  enjoy  its  privileges. 

4.  Every  person  and  family  .is  to  prepare  for  the  public  worship  of  God 
by  prayer  and  holy  meditation. 

5.  The  people  are  to  attend  upon  public  worship  at  the  stated  hour. 

6.  The  remainder  of  the  day,  after  the  public  services  are  over,  is  to  be 
spent  in  prayer  and  praise,  and  devotional  reading  and  teaching  the  young, 
and  works  of  charity. 


450 


DENOMINATIONS  IN  THE  UNITED  STATES. 


CHAP.  II. OF  THE  ASSEMBLING  OF  THE  CONGREGATION  AND  THEIR  BEHAVIOUR 

DURING  DIVINE  SERVICE 

1.  The  people  are  charged  to  assemble  in  a grave  and  reverent  manner- 

2.  To  join  in  the  services  without  allowing  their  attention  to  be  distracted 
from  the  solemn  duties  appropriate  to  the  time  and  place. 

CHAP.  III. OF  THE  PUBLIC  READING  OF  THE  HOLY  SCRIPTURES. 

1.  The  reading  of  the  holy  Scriptures  is  a part  of  public  worship. 

2.  The  holy  Scriptures  are  to  be  publicly  read  in  the  vulgar  tongue,  so 
that  the  people  may  understand. 

3.  The  portion  to  be  read  is  to  be  selected  by  the  officiating  pastor  or 
'eacher  in  the  exercise  of  Christian  discretion. 

CHAP.  IV. OF  THE  SINGING  OF  PSALMS. 

1.  It  is  enjoined  on  Christians  as  a duty  to  praise  God  in  the  singing  cf 
psalms  and  hymns. 

2.  Sacred  music  is  to  be  cultivated,  so  that  the  spirit  of  true  devotion 
may  be  united  with  a proper  exercise  of  the  understanding. 

3.  The  whole  congregation  should  be  furnished  with  books,  that  all  may 
take  part  in  singing. 

4.  The  proportion  of  time  to  be  spent  in  singing  is  to  be  left  to  the  dis- 
cretion of  the  minister. 


CHAP.  V. OF  PUBLIC  PRAYER. 

1.  Public  worship  to  be  commenced  with  a brief  invocation  of  the  divine 
blessing. 

2.  After  singing  a psalm  or  hymn  and  reading  the  Scriptures,  a more 
full  and  comprehensive  prayer  is  to  be  offered.  The  parts  of  prayer  are 
specified  under  this  direction — adoration,  thanksgiving,  confession,  &c. 

3.  There  should  be  a prayer  after  sermon,  which  should  have  relation  to 
the  subject  treated  of  in  the  discourse. 

4.  It  is  enjoined  upon  ministers  to  prepare  themselves  for  an  acceptable 
and  edifying  performance  of  this  duty. 

CHAP.  VI.— OF  PREACHING  THE  WORD. 

1.  Preaching  the  word  is  an  institution  of  God,  and  demands  great  at- 
tention. 

2.  The  subject  of  a sermon  should  be  some  verse  or  verses  of  Scripture; 
and  its  object  to  explain,  defend,  and  apply  some  part  of  the  system  of  di- 


AMERICAN  PRESBYTERIANS. 


451 


vine  truth  ; or,  to  point  out  the  nature,  and  state  the  bounds  and  obligation 
of  some  duty, 

3.  The  method  of  preaching  requires  much  study  and  prayer,  and  mi- 
nisters ought  not  to  indulge  themselves  in  loose  extemporary  harangues 
They  are  to  avoid  ostentation,  and  to  adorn  their  doctrines  by  their  lives. 

4.  Sermons  are  not  to  be  too  long  and  tedious. 

5.  The  sermon  being  ended,  the  minister  shall  pray  and  return  thanks 
to  Almighty  God,  a psalm  or  hymn  shall  be  sung,  and  the  assembly  dis- 
missed with  the  apostolic  benediction. 

6.  No  person  must  be  permitted  to  preach  in  any  pulpit  except  by  the 

consent  of  the  pastor  or  church  session. 

# 

CHAP.  VII.-— OF  THE  ADMINISTRATION  OF  BAPTISM. 

1.  Baptism  is  to  be  administered  by  none  but  a minister  of  Christ. 

2.  It  is  usually  to  be  administered  in  the  church  in  the  presence  of  the 
congregation. 

3.  Children  are  to  be  presented  by  one  or  both  of  their  parents,  or  in 
case  of  adopted  children  or  servants,  they  are  to  be  presented  by  those  who 
are  really  responsible  for  their  religious  training.  God-fathers  and  God- 
mothers are  rejected  by  the  Presbyterian  church,  as  unauthorized,  and 
inconsistent  with  the  design  of  the  ordinance,  as  binding  those  who  are 
charged  with,  the  spiritual  training  of  the  young. 

4.  Before  baptism  let  the  minister  use  some  words  of  instruction  respect- 
ing the  institution,  nature,  use,  and  ends  of  this  ordinance  ; showing  “That 
it  is  instituted  by  Christ ; that  it  is  a seal  of  the  righteousness  of  faith  ; that 
the  seed  of  the  faithful  have  no  less  right  to  this  ordinance  under  the  gospel 
than  the  seed  of  Abraham  to  circumcision  under  the  Old  Testament  ; that 
Christ  commanded  all  nations  to  be  baptized ; that  he  blessed  little  children, 
declaring  that  of  such  is  the  kingdom  of  her  ven  ; that  children  are  federally 
holy,  and  therefore  ought  to  be  baptized ; that  we  are,  by  nature,  sinful, 
guilty  and  polluted,  and  have  need  of  cleansing  by  the  blood  of  Christ,  and 
by  the  sanctifying  influences  of  the  Spirit  of  God.” 

The  minister  is  also  to  exhort  the  parents  to  the  careful  performance  of 
their  duty  ; requiring  “ That  they  teach  the  child  to  read  the  word  of  God  ; 
that  they  instruct  it  in  the  principles  of  our  holy  religion,  as  contained  in 
the  Scriptures  of  the  Old  and  New  Testaments  ; an  excellent  summary  of 
which  we  have  in  the  Confession  of  Faith  of  this  church,  and  in  the  Larger 
and  Shorter  Catechisms  of  the  Westminster  Assembly,  which  are  to  be 
recommended  to  them  as  adopted  by  this  church  as  their  direction  and 
assistance  in  the  discharge  of  this  important  duty  ; that  they  pray  with  it, 
and  for  it;  that  they  set  an  example  of  piety  and  godliness  before  it;  and 
endeavour,  by  all  the  means  of  God’s  appointment,  to  bring  up  their  child 
in  the  nurture  and  admonition  of  the  I*«rd.” 


452 


DENOMINATIONS  IN  THE  UNITED  STATES. 


5.  Then  the  minister  is  to  pray  for  a blessing  to  attend  this  ordinance, 
after  which,  calling  the  child  by  its  name,  he  shall  say,  “ I baptize  thee  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.”  As  he 
pronounces  these  words,  he  is  to  baptize  the  child  with  water,  by  pouring 
or  sprinkling  it  on  the  face  of  the  child,  without  adding  any  other  ceremony ; 
and  the  whole  shall  be  concluded  with  prayer. 

CHAP,  VIII. OF  THE  ADMINISTRATION  OF  THE  LORD’S  SUPPER. 

].  The  times  for  celebrating  the  Lord’s  Supper  are  to  be  determined  by 
the  minister  and  eldership.  In  some  portions  of  the  church  it  is  observed 
only  semi-annually  ; more  generally,  however,  as*  often  as  once  in  three 
months ; in  others,  once  in  two  months,  and  in  a few  monthly. 

2.  The  ignorant  and  scandalous  are  not  admitted.  In  the  Presbyterian 
church  in  the  United  States  it  is  not  deemed  necessary  to  protect  the  table 
of  the  Lord  from  unworthy  communicants  by  requiring  tickets  of  admission. 
It  is  found  that  very  seldom  does  any  one  offer  to  approach  without  being  a 
regularly  acknowledged  communicant. 

3.  Public  notice  is  given  of  the  intention  to  celebrate  the  Lord’s  Supper 
one  Lord’s  day  previous  to  the  administration  of  the  ordinance,  and  a lecture 
is  delivered  on  some  convenient  season  in  the  course  of  the  week,  that  by 
preparatory  instruction  and  devotion  the  church  may  come  in  a suitable 
manner  to  this  holy  feast. 

4.  When  the  service  has  been  introduced  with  appropriate  devotional 
exercises  or  a sermon,  the  bishop  or  pastor  shows  that  this  is  an  ordinance 
of  Christ ; by  reading  the  words  of  the  institution,  either  from  one  of  the 
Evangelists,  or  from  1 Cor.  xi.  chapter  ; which,  as  to  him  may  appear 
expedient,  he  may  explain  and  apply. 

5.  The  table  on  which  the  elements  are  placed,  being  decently  covered, 
the  bread  in  coivenient  dishes,  and  the  wine  in  cups,  and  the  communi- 
cants orderly  and  gravely  sitting  around  the  table,  or  in  their  seats  before 
it,  the  minister  sets  the  elements  apart  by  prayer  and  thanksgiving.  He 
then  takes  the  bread  and  breaks  it,  in  the  presence  of  the  people,  saying, 
in  expressions  of  this  sort:  “Our  Lord  Jesus  Christ,  on  the  same  night  in 
which  he  was  betrayed,  having  taken  bread  and  blessed  and  broken 
it,  gave  it  to  his  disciples ; as  I,  ministering  in  his  name,  give  this 
bread  to  you,  saying,  (while  the  elders  commence  the  distribution,)  Take, 
eat,  this  is  my  body  which  is  broken  for  you  : this  do  in  remembrance  of 
me.” 

After  having  given  the  bread  with  due  care  that  none  have  been  neg- 
lected, he  takes  the  cup  and  says:  “After  the  same  manner  our  Saviour 
took  the  cup  : and  having  given  thanks,  as  hath  been  done  in  his  name,  he 
gave  it  to  his  disciples ; saying,  (while  the  minister  repeats  these  words 


AMERICAN  PRESBYTERIANS. 


453 


he  gives  the  cup  to  the  elders,)  This  cup  is  the  New  Testament  in  my 
blood,  which  is  shed  for  many,  for  the  remission  of  sins : drink  ye  all  of 
it.”  The  pastor  and  elders  may  communicate  at  such  times  as  are  conve- 
nient. The  service  is  commonly  concluded  with  exhortation  and  prayer, 
and  singing  a hymn,  and  pronouncing  the  apostolical  benediction. 

6.  It  has  been  customary  in  some  parts  of  the  Presbyterian  church,  to 
observe  a fast  before  the  Lord’s  Supper ; and  to  have  a sermon  on  the 
Saturday  preceding,  and  the  Monday  following  ; and  to  invite  two  or  three 
ministers  to  assist,  on  such  occasions;  and  as  these  seasons  have  been 
blessed  to  many  persons,  and  may  tend  to  keep  up  a stricter  union  of  mi- 
nisters and  congregations,  it  is  thought  not  improper  that  those  who 
choose  it  may  continue  in  this  practice. 

It  may  be  well  to  observe,  that  Presbyterians  regard  the  ordinances  of 
baptism  and  the  Lord’s  Supper  as  having  no  efficacious  influence  in  their 
own  nature.  They  do  not  allow  that  the  water  of  baptism  has  an  influ- 
ence upon  the  soul ; it  is  the  mere  symbol  of  the  Holy  Spirit’s  power  in 
renewing  and  sanctifying  our  nature.  So,  the  bread  and  wine  in  the 
Lord’s  Supper  are  memorials  and  symbols  only.  They  possess  no  differ- 
ence of  nature,  after  the  prayer  by  which  the  blessing  of  God  is  implored 
on  the  ordinance. 

The  doctrine  of  the  Presbyterian  church  is  clearly  presented  in  the 
first  volume  of  “ Bruce’s  Sermons  on  the  Sacrament  of  the  Lord’s  Sup- 
per,” published  by  the  Wodrow  Society.  We  give  it  in  the  quaint  style 
and  spelling  of  the  author. 

“ The  word  leads  us  to  Christ  be  the  ear : the  sacraments  leads  us  to 
Christ  be  the  eye ; twa  senses,  of  all  the  rest,  quhilk  God  hes  chosen  as 
maist  meete  for  this  purpose,  to  instruct  us,  and  bring  us  to  Christ.  For 
that  doctrine  man  be  maist  effectuall  and  moving  that  walkens  and  steirs 
up  moniest  of  the  outward  senses;  that  doctrine  that  walkens  not  onely 
the  eare,  hot  the  eye,  the  taist,  the  feeling,  and  all  the  rest  of  the  outward 
senses ; therefore  it  man  be  (gif  we  cum  weil  prepared  to  it)  maist  effec- 
tual to  steir  up  the  inward  senses  of  the  dull  hart.  But  there  is  a thing 
that  ye  man  ever  remember;  there  is  na  doctrine,  nather  of  the  simple 
word,  nor  yit  of  the  sacraments,  gif  Christ  abstract  his  Haly  Spirit,  that  is 
able  to  move.” 


CHAP.  IX. OF  THE  ADMISSION  OF  PERSONS  TO  SEALING  ORDINANCES. 

1.  Children  born  within  the  pale  of  the  visible  church  and  baptized  in 
infancy,  are  to  be  admitted  to  the  Lord’s  Supper,  when  they  arrive  at  the 
proper  age,  if  they  give  evidence  of  true  piety.  The  rite  of  confirmation 
is  rejected  as  without  warrant  in  the  word  of  God. 

2.  The  years  of  discretion  are  to  be  judged  of,  by  the  eldership  in  indi- 


454  DENOMINATIONS  IN  THE  UNITED  STATES. 

vidual  cases,  as  they  arise,  and  the  session  is  to  judge  of  the  qualifications 
of  those  who  make  application  to  be  admitted  to  sealing  ordinances. 

3.  Those  thus  admitted  must  be  previously  examined  by  the  session  as 
to  their  knowledge  and  piety. 

4.  Unbaptized  persons  applying  for  admission  to  sealing  ordinances, 
shall  make  a public  profession  of  their  faith  in  the  presence  of  the  con- 
gregation. 

o o 

CHAP.  X. OF  THE  MODE  OF  INFLICTING  CHURCH  CENSURES. 

1.  Christ  has  given  the  church  power  by  its  proper  officers  to  exercise 
discipline  over  offenders  for  their  good,  and  the  general  purity  of  the  church. 

2.  When  any  member  of  a church  shall  have  been  guilty  of  a fault  de- 
serving censure,  the  judicatory  shall  proceed  with  tenderness  to  restore 
their  offending  brother. 

3.  When  gentler  means  fail,  they  must  proceed  to  rebuke  the  delinquent, 
or  to  suspend  him  from  the  privilege  of  the  Lord’s  table. 

4.  After  such  suspension  it  is  the  duty  of  the  bishop  and  the  elders  to 
converse  with  him  kindly,  as  well  as  to  pray  in  private  that  God  would 
grant  him  repentance. 

5.  When  the  judicatory  shall  be  satisfied  of  the  reality  of  the  repentance 
of  any  offender,  he  shall  be  admitted  to  profess  his  repentance,  and  be 
restored  to  the  privileges  of  the  church. 

6.  When  an  offender  has  been  adjudged  to  be  cut  off  from  the  communion 
of  the  church,  it  is  proper  that  the  sentence  be  publicly  pronounced  against 
him. 

7.  The  design  of  excommunication  is  to  operate  on  the  offender  as  a 
means  of  reclaiming  him ; to  deliver  the  church  from  the  scandal  of  his 
offence  ; and  to  inspire  all  with  fear  by  the  example  of  his  punishment. 

8.  When  an  excommunicated  person  shall  give  to  the  session  satisfactory 
evidence  of  true  repentance,  they  may,  with  the  advice  and  concurrence  of 
the  presbytery,  restore  him. 

CHAP.  XI. OF  THE  SOLEMNIZATION  OF  MARRIAGE. 

1.  Marriage  is  not  a sacrament. 

2.  Christians  ought  to  marry  in  the  Lord  ; therefore  it  is  fit  that  their 
marriage  be  solemnized  by  a minister  of  the  gospel. 

3.  Marriage  is  to  be  between  one  man  and  one  woman  only ; and  they 
are  not  to  be  within  the  degrees  of  consanguinity  or  affinity  prohibited  by 
the  word  of  God. 

4.  The  parties  ought  to  be  of  such  years  of  discretion  as  to  be  capable  o( 
making  their  own  choice. 


AMERICAN  PRESBYTERIANS. 


455 


5.  Parents  ought  not  to  compel  their  children  to  marry  contrary  to  their 
inclinations,  nor  deny  their  consent  without  just  and  important  reasons. 

6.  Marriage  is  of  a public  nature,  involving  the  interests  of  the  commu- 
nity and  of  families.  It  is  therefore  enjoined  on  all  ministers  of  the  gospel, 
not  to  solemnize  a marriage  without  being  well  assured  that  no  just  ob- 
jections lie  against  it. 

7.  When  marriage  is  solemnized  a competent  number  of  witnesses  must 
be  present. 

8.  When  the  parties  present  themselves,  the  minister  is.  to  ask  if  there 
be  any  person  present  who  can  show  any  reason  why  these  persons  may 
not  be  joined  together  in  the  marriage  relation.  No  objections  being  made, 
he  is  then  to  address  himself,  severally,  to  the  parties  to  be  married,  in  the 
following  or  like  words  : — “ You,  the  man,  declare,  in  the  presence  of  God, 
that  you  do  not  know  any  reason,  by  pre-contract  or  otherwise,  why  you 
may  not  lawfully  marry  this  woman.”  Upon  his  having  answered  affirma- 
tively, he  addresses  himself  to  the  bride  in  similar  terms,  “ You,  the  woman, 
declare,  in  the  presence  of  God,  that  you  do  not  know  any  reason,  by  pre- 
contract or  otherwise,  why  you  may  not  lawfully  marry  this  man.”  Upon 
her  declaring  that  she  does  not,  he  is  to  begin  with  prayer  for  the  blessing 
of  God.  Then,  after  such  suitable  prefatory  address  as  he  may  judge  fit, 
he  causes  the  bridegroom  and  bride  to  join  their  right  hands,  and  pro- 
nounces the  marriage  covenant  first  to  the  man,  in  these  words : 

“You  take  this  woman,  whom  you  hold  by  the  hand,  to  be  your  lawful 
and  married  wife : and  you  promise  and  covenant  in  the  presence  of  God, 
and  these  witnesses,  that  you  will  be  unto  her  a loving  and  faithful  hus- 
band, until  you  shall  be  separated  by  death.” 

When  the  man  has  given  his  assent,  the  minister  addresses  himself  to 
the  bride,  in  these  words  : 

“ You  take  this  man,  whom  you  hold  by  the  hand,  to  be  your  lawful  and 
married  husband : and  you  promise  and  covenant  in  the  presence  of  God 
and  these  witnesses,  that  you  will  be  unto  him  a loving,  obedient,  and 
faithful  wife,  until  you  shall  be  separated  by  death.” 

Her  assent  being  given,  the  minister  says,  “I  pronounce  you  husband 
and  wife,  according  to  the  ordinance  of  God : whom,  therefore,  God  hath 
joined  together,  let  not  man  put  asunder.”  He  then  concludes  the  whole 
with  prayer,  sometimes  adding  the  benediction.  The  Presbyterian  church, 
however,  does  not  bind  her  ministry  to  this  precise  form  of  marriage.  They 
may  vary  it  to  gratify  the  parties,  if  the  principles  brought  to  view  in  this 
formula  are  only  expressed.  Presbyterian  ministers,  while  they  prefer 
their  own  simple  form,  in  which  nothing  is  said  without  meaning,  some- 
times make  use  of  the  forms  of  the  Episcopal  denomination. 


456 


DENOMINATIONS  IN  THE  UNITED  STATES. 


CHAP.  XII. OF  THE  VISITATION  OF  THE  SICK. 

1.  It  is  enjoined  on  the  sick  to  send  for  their  minister. 

2.  The  minister  shall  teach  the  sick  to  make  a spiritual  improvement  of 
“ the  chastening  of  the  Lord.” 

3.  He  shall  instruct  the  ignorant  in  the  nature  of  repentance  and  faith. 

4.  He  shall  exhort  to  self-examination. 

5.  If  the  sick  signify  any  scruple,  doubt,  or  temptation,  the  minister  shall 
endeavour  to  remove  them. 

6.  If  the  sick  he  stupid  and  regardless  of  spiritual  things,  he  shall  endea- 
vour to  awaken  his  mind. 

7.  If  the  spirit  of  the  sick  appear  to  be  broken  with  a sense  of  sin,  and 
under  an  apprehension  of  the  want  of  the  divine  favour,  he  shall  administer 
consolation  and  encouragement  from  the  all-sufficiency  of  the  righteousness 
of  Christ,  and  the  supporting  promises  of  the  gospel. 

8.  The  minister  shall  guard  the  sick  against  ill-grounded  persuasions  of 
the  mercy  of  God. 

9.  In  one  word,  the  minister  is  charged  to  administer  to  the  sick  person 
instruction,  conviction,  support,  consolation,  or  encouragement,  as  his  case 
may  seem  to  require.  At  a proper  time,  when  he  is  most  composed,  the 
minister  shall  pray  with  and  for  him. 

10.  Lastly,  the  minister  may  improve  the  occasion  to  exhort  others. 

In  all  this  it  will  be  perceived  that  the  object  is  to  deal  with  the  intelli- 
gence and  the  conscience  of  the  sick.  No  rites  are  proposed  for  the  benefit 
of  the  sick. 

CHAP.  XIII. OF  THE  BURIAL  OF  THE  DEAD. 

1.  When  any  person  departs  this  life,  let  the  corpse  be  taken  care  of  in 
a decent  manner;  and  be  kept  a sufficient  and  proper  time  before  inter- 
ment. 

2.  The  body  is  to  be  decently  and  solemnly  attended  to  the  grave. 
Sometimes  the  corpse  is  first  taken  to  the  church,  and  a funeral  sermon  is 
delivered.  More  commonly,  however,  there  is  a brief  service  of  reading 
the  Scriptures,  prayer,  and  exhortation,  at  the  house  of  the  deceased  per- 
son. These  services  are  by  some,  and  in  pleasant  weather,  performed  at 
the  grave. 

CHAP.  XIV. OF  FASTING,  AND  OF  THE  OBSERVATION  OF  THE  DAYS  OF  THANKS- 

GIVING. 

1.  There  is  no  holy  day  to  be  observed  except  the  Lord’s  day. 

2.  Nevertheless,  days  of  special  fasting  and  thanksgiving  are  indicated 
by  peculiar  providences. 


AMERICAN  PRESBYTERIANS. 


457 


3.  Such  days  may  be  observed  by  individuals,  or  families,  or  single 
congregations,  or  by  a number  of  congregations,  as  the  proper  authority, 
that  is,  the  people  or  their  representatives,  may  appoint. 

4.  It  must  be  left  to  the  discretion  of  individuals,  families,  churches, 
presbyteries,  &c.,  to  judge  when  a fast  or  thanksgiving  may  be  proper  for 
each.  If  the  civil  power  appoint  such  a day,  as  good  citizens  and  Chris- 
tians we  are  to  observe  it  religiously. 

5.  Public  notice  is  to  be  given  beforehand  of  days  of  public  fasting  and 
thanksgiving. 

6.  The  services  are  to  be  adapted  to  every  special  occasion. 

7.  On  the  fast  day,  the  minister  is  to  point  out  the  authority  and  provi- 
dences demanding  such  an  observance,  to  confess  the  sins  with  their  aggra- 
vations that  have  brought  down  the  judgments  of  heaven,  and  to  lead  the 
people,  as  far  as  may  be,  to  humiliation  and  mourning  before  God. 

8.  On  days  of  thanksgiving,  he  is  to  give  similar  information  respecting 
the  authority  and  providences  that  call  to  the  observance  of  them,  and  to 
adapt  his  services  to  the  promotion  of  a spirit  of  thankfulness  and  praise. 

CHAP.  XV. THE  DIRECTORY  FOR  SECRET  AND  FAMILY  WORSHIP. 

1.  It  is  a duty  enjoined  on  each  person  alone  to  pray  in  secret,  and  of 
each  family  to  hold  daily  family  worship. 

2.  Secret  worship  is  enjoined  by  our  Lord.  It  should  consist  of  prayer, 
reading  the  Holy  Scriptures,  meditation,  and  serious  self-examination. 

3.  Family  worship  ought  to  be  performed,  ordinarily,  .by  every  family, 
morning  and  evening. 

4.  The  head  of  the  family  who  is  to  perform  this  service  ought  to  be 
careful  that  all  the  members  of  his  household  duly  attend. 

5.  The  heads  of  families  are  to  be  careful  to  instruct  their  children  and 
servants  in  the  principles  of  religion. 

It  will  be  perceived  from  this  outline  of  “The  Directory  of  Worship,” 
that  the  Presbyterian  Church  lays  great  stress  upon  instruction  as  adapted 
to  the  circumstances  and  wants  of  the  church,  and  rejects  all  ceremonies 
that  are  not  enjoined  in  the  New  Testament.  It  will  be  proper  here  to 
notice  the  manner  of  appointing  the  officers  of  the  church,  and  the  method 
of  their  induction  into  office. 

OF  THE  ELECTING  AND  ORDAINING  OF  RULING  ELDERS  AND  DEACONS. 

Eiders  and  deacons  are  appointed  by  a majority  of  the  people.  When 
an  elder  or  deacon  elect  shall  have  signified  his  willingness  to  accept  the 
office,  a day  shall  be  appointed  for  his  ordination.  The  day  being  arrived, 
after  sermon  the  bishop  or  minister  shall  propose  to  the  candidate,  in  the 
presence  of  the  congregation,  the  following  questions : 


458 


DENOMINATIONS  IN  THE  UNITED  STATES. 


1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testaments  to  be 
the  word  of  God,  the  only  infallible  rule  of  faith  and  practice  ? 

2.  Do  you  sincerely  receive  and  adopt  the  Confession  of  Faith  of  this 
church  as  containing  the  system  of  doctrine  taught  in  the  holy  Scriptures  ? 

3.  Do  you  approve  of  the  government  and  discipline  of  the  Presbyterian 
church,  in  these  United  States  ? 

4.  Do  you  accept  the  office  of  ruling  elder,  (or  deacon,  as  the  case  may 
be,)  in  this  congregation,  and  promise  faithfully  to  perform  all  the  duties 
thereof  ? 

5.  Do  you  promise  to  study  the  peace,  unity,  and  purity  of  the  church  ? 

These  questions  having  been  answered  in  the  affirmative,  the  minister 

shall  address  to  the  members  of  the  church  the  following  question,  namely  : 

Do  you,  the  members  of  this  church,  acknowledge  and  receive  this  bro- 
ther as  a ruling  elder,  (or  deacon,)  and  do  you  promise  to  yield  him  all  that 
honour,  encouragement,  and  obedience  in  the  Lord,  to  which  his  office, 
according  to  the  word  of  God  and  the  constitution  of  this  church,  entitles 
him  ? 

These  questions  having  been  answered  in  the  affirmative,  the  minister 
proceeds  to  set  the  candidate  apart  to  his  office  by  prayer,  after  which  the 
members  of  the  session  take  the  newly  ordained  elder  by  the  hand,  saying, 
“We  give  you  the  right  hand  of  fellowship,  to  take  part  of  this  office 
with  us.” 

OF  LICENSE  TO  PREACH  THE  GOSPEL. 

The  Presbytery  licenses  candidates  for  the  sacred  office,  that  the  people 
may  be  able  to  judge  whether  they  are  suitable  persons  to  become  bishops 
in  the  church.  Before  proceeding  to  licensure,  the  Presbytery  require 
satisfaction  with  respect  to  the  piety  and  learning  of  the  candidate.  For 
this  purpose  he  must  sustain  an  examination  in  respect  to  personal  piety 
before  the  Presbytery.  In  addition  to  this,  and  an  examination  on  the  arts 
and  sciences,  he  must  exhibit  instances  of  his  learning  and  ability  in  seve- 
ral written  compositions,  as, 

1.  An  exegesis  in  Latin,  on  some  important  head  in  divinity. 

2.  A critical  exercise  on  some  difficult  portion  of  Scripture. 

3.  An  expository  lecture  adapted  to  popular  instruction,  and 

4.  A popular  sermon. 

If  the  Presbytery  be  satisfied  with  his  “ trials,”  they  proceed  to  license 
him  in  the  following  manner.  The  moderator  proposes  to  him  these  four 
questions : 

1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testaments  to  be 
the  word  of  God,  and  the  only  infallible  rule  of  faith  and  practice  ? 

2.  Do  you  sincerely  receive  and  adopt  the  Confession  of  Faith  of  this 
church,  as  containing  the  system  of  doctrine  taught  in  the  holy  Scriptures  ? 


AMERICAN  PRESBYTERIANS. 


459 


3.  Do  you  promise  to  study  the  peace,  unity,  and  purity  of  the  churcn  ? 

4.  Do  you  promise  to  submit  yourself,  in  the  Lord,  to  the  government 
of  this  presbytery,  or  of  any  other  presbytery,  in  the  bounds  of  which  you 
may  he  called  ? 

These  questions  having  been  answered  in  the  affirmative,  the  modeiator 
proceeds  to  license  him  in  the  following  words  : 

“ In  the  name  of  the  Lord  Jesus  Christ,  and  by  that  authority  which  he 
has  given  to  the  church  for-  its  edification,  we  do  license  you  to  preach  the 
gospel,  wherever  God  in  his  providence  may  call  you  : and  for  this  pur- 
pose may  the  blessing  of  God  rest  upon  you,  and  the  Spirit  of  Christ  fill 
your  heart.  Amen 


ORDINATION  OF  A BISHOP  OR  PASTOR. 

The  preliminary  examinations  having  been  passed  through  with  in 
much  the  same  method  as  in  case  of  licensure,  and  a sermon  having  been 
preached  to  the  congregation,  the  moderator  of  the  presbytery  propounds 
several  questions  to  the  candidate.  The  first  three  are  the  same  as  those 
proposed  to  an  elder.  The  remainder  are  as  follows  : — 

4.  Do  you  promise  subjection  to  your  brethren  in  the  Lord  ? 

5.  Have  you  been  induced,  as  far  as  you  know  your  own  heart,  to  seek 
the  office  of  the  holy  ministry  from  love  to  God  and  a sincere  desire  to 
promote  his  glory  in  the  gospel  of  his  Son  ? 

6.  Do  you  promise  to  be  zealous  and  faithful  in  maintaining  the  truth 
of  the  gospel,  and  the  purity  and  peace  of  the  church  ; whatever  perse- 
cution or  opposition  may  arise  unto  you  on  that  account? 

7.  Do  you  engage  to  be  faithful  and  diligent  in  the  exercise  of  all  pri- 
vate and  personal  duties,  which  become  you  as  a Christian  and  a minister 
of  the  gospel ; as  well  as  in  all  relative  duties,  and  the  public  duty  of 
your  office ; endeavouring  to  adorn  the  profession  of  the  gospel  by  your 
conversation,  and  walking  with  exemplary  piety  before  the  flock  over 
which  God  shall  make  you  overseer? 

8.  Are  you  now  willing  to  take  charge  of  this  congregation,  agreeably 
to  your  declaration  in  accepting  their  call?  And  do  you  promise  to  dis- 
charge the  duties  of  a pastor  to  them  as  God  shall  give  you  strength  ? 

These  questions  having  been  answered  in  the  affirmative,  the  presiding 
minister  proposes  to  the  people  the  following:  — 

1.  Do  you,  the  people  of  this  congregation,  continue  to  profess  your 
readiness  to  receive  A.  B.,  whom  you  have  called  to  be  your  minister  ? 

2.  Do  you  promise  to  receive  the  word  of  truth  from  his  mouth,  with 
meekness  and  love,  and  to  submit  to  him,  in  the  due  exercise  of  discipline  ? 

3.  Do  you  promise  to  encourage  him  in  his  arduous  labour,  and  to 
assist  his  endeavours  for  your  instruction  and  spiritual  edification  ? 

4.  And  do  you  engage  to  continue  to  him,  while  he  is  your  pastor,  that 


1 


460  DENOMINATIONS  IN  THE  UNITED  STATES. 


competent  worldly  maintenance  which  you  have  promised,  and  what- 
ever else  you  may  see  needful  for  the  honor  of  religion,;  and  his  com- 
fort among  you? 

The  people  having  answered  these  questions  by  holding  up  their  right 
hands,  the  candidate  kneels  down,  and  the  presiding  minister,  by 
prayer  and  with  the  laying  on  of  the  hands  of  the  presbytery  upon  his 
head,  according  to  the  apostolic  example,  solemnly  ordains  him  to  the 
holy  office  of  the  gospel  ministry.  Prayer  being  ended,  he  rises  from 
his  knees ; and  the  minister  who  presides  first,  and  afterwards  all  the 
other  members  of  the  presbytery,  in  their  order,  take  him  by  the  right 
hand,  saying,  “We  give  you  the  right  hand  of  fellowship,  to  take  part 
of  this  ministry  with  us.” 

All  the  spiritual  officers  of  the  Presbyterian  Church  hold  their  offices 
for  life. 

The  presiding  officers  over  the  church  judicatories,  (except  in  the  ses- 
sion, where  the  pastor  is  always  the  moderator,)  are  elected  anew  at  each 
stated  meeting. 

HISTORY  OF 

THE  PRESBYTERIAN  CHURCH  IN  THE  UNITED  STATES. 

Continued  to  1871, 

The  Presbyterian  Church  in  the  United  States  is  to  be  considered  as 
the  offspring  of  the  Church  of  Scotland.  So  far  as  is  now  known  the 
first  Presbyterian  Church  that  was  organized  and  furnished  with  a 
place  of  worship  in  the  American  Colonies,  was  in  the  City  of  Phila- 
delphia, about  the  year  1703.  The  next  year  a Presbytery  was  formed 
under  the  title  of  “The  Presbytery  of  Philadelphia.”  As  early  as  1716 
the  Presbyterian  body  had  so  far  increased  thataSynod  was  constituted, 
comprising  four  Presbyteries.  After  the  formation  of  this  Synod  the 
body  was  increased  not  only  by  emigrants  from  Scotland  and  Ireland, 
but  also  by  the  accession  of  persons  from  England,  Wales,  France, 
Holland  and  Switzerland.  A number  from  New  England  were  induced 
by  local  considerations  or  other  circumstances  to  connect  themselves 
with  it. 

While  these  acquisitions  from  so  many  different  parts  of  the  world 
tended  to  enlarge  the  Presbyterian  body,  they,  at  the  same  time,  greatly 
diminished  its  harmony.  It  soon  became  apparent  that  entire  unity 
of  sentiment  did  not  prevail  among  them  respecting  the  examination 
of  candidates  for  the  ministry  on  experimental  religion,  and  also  re- 
specting strict  adherence  to  presby terial  order,  and  the  requisite  amount 
of  learning  in  those  who  sought  the  ministerial  office.  Frequent  con- 
flicts on  these  subjects  occurred  in  different  Presbyteries.  Parties  were 
formed.  Those  who  were  most  zealous  for  strict  orthodoxy,  for  ad- 
herence to  presbyterial  order,  and  for  a learned  ministry  were  called 
the  “ Old  Side,”  while  those  who  laid  a greater  stress  on  vital  piety 
than  on  any  other  qualification,  and  who  undervalued  ecclesiastical 
order  and  learning,  were  called  the  “New  Side,”  or  “New  Lights.” 
The  whole  body,  in  1729,  adopted  the  Westminster  confession  of  faith 


PRESBYTERIANS. 


461 


and  catechisms  as  the  standards  of  the  Church.  Still  it  was  found  that 
a faithful  and  uniform  adherence  to  these  standards  could  not,  in  all 
cases,  be  secured.  At  length,  in  17-11,  the  Synod  was  rent  asunder,  and 
the  Synod  of  New  York,  composed  of  “New  Side 1 7 men  was  set  up  in 
opposition  to  that  of  Philadelphia,  which  retained  the  original  name 
and  comprehended  all  the  “Old  Side”  men  who  belonged  to  the 
general  body. 

These  Synods  remained  in  a state  of  separation  for  seventeen  years. 
At  length,  however,  a plan  of  re-union  was  agreed  upon.  Several 
years  were  spent  in  negoliation.  Mutual  concessions  were  made,  the 
articles  of  union  in  detail  were  happily  adjusted,  and  the  Synods  were 
united  under  the  title  of  the  “ Synod  of  New  York  and  Philadelphia,” 
in  the  year  1758. 

After  this  time  the  Presbyterian  body  went  on  increasing  in  num- 
bers, harmony  and  general  edification  until  the  close  of  the  Revolu- 
tionary war,  when  it  could  reckon  about  one  hundred  and  seventy 
ministers  and  a few  more  churches.  At  the  meeting  of  the  Synod  of 
New  York  and  Philadelphia  in  May,  1785,  finding  the  independence 
of  the  United  States  established,  that  judicatory  began  to  take  those 
steps  for  revising  the  public  standards  of  the  Church  which  issued  in 
their  adoption  and  establishment  in  their  present  form.  The  complete 
adjustment  of  this  business  occupied  several  years.  In  1788  the  work 
of  revising  and  arranging  the  standards  was  completed,  and  they  were 
then  ordered  to  be  printed  and  distributed  for  the  government  of  all 
the  judicatories  of  the  Church. 

Under  the  new  arrangement  the  body  was  divided  into  four  Synods, 
viz.:  the  Synod  of  New  York  and  New  Jersey ; the  Synod  of  Phila- 
delphia ; the  Synod  of  Virginia ; and  the  Synod  of  the  Carolinas  ; and 
over  these,  as  a bond  of  union,  was  constituted  a “ General  Assembly,” 
modeled  in  all  its  essential  particulars  after  the  General  Assembly  of 
the  Church  of  Scotland. 

The  next  year  (1789),  the  first  General  Assembly  of  the  Presbyterian 
Church  in  the  United  States  met  in  Philadelphia,  and  was  opened  with 
a sermon  by  the  Rev.  Dr.  Witherspoon,  who  presided  until  the  first 
moderator  of  that  body  (the  Rev.  Dr.  Rogers)  was  chosen.  At  this 
meeting  there  were  about  one  hundred  and  eighty  or  one  hundred  and 
ninety  ministers  belonging  to  the  whole  Presbyterian  body.  These 
were  distributed  into  four  Synods  and  seventeen  Presbyteries,  embrac- 
ing a large  number  of  vacant  congregations. 

Tlje  increase  of  this  denomination  thereafter  was  constant  and  rapid. 
In  1834  it  embraced  twenty-two  Synods,  one  hundred  and  eleven  Pres- 
byteries, about  nineteen  hundred  ordained  ministers,  about  two  hun- 
dred and  fifty  licentiates,  about  the  same  number  of  candidates  for 
license  under  the  care  of  Presbyteries ; and,  according  to  the  best  au- 
thority, above  two  hundred  and  twenty  thousand  communicants.  But 
this  gratifying  tide  of  prosperity  was  unhappily  interrupted  by  internal 
dissensions.  Affinities  and  a fraternal  confidence  between  Presby- 
terians and  Congregationalists  had  led  to  an  admixture  of  Congrega- 
tionalism in  Presbyterian  judicatories.  The  Old  School  insisted  that 
30 


462 


DENOMINATIONS  IN  THE  UNITED  STATES. 


this  admixture,  as  unconstitutional,  should  cease.  The  New  School 
contended  for  its  toleration  and  extension.  The  Old  School  preferred 
strictly  ecclesiastical  agencies  for  conducting  the  missionary  and  other 
general  evangelical  work  of  the  Church,  urging,  particularly,  the  es- 
tablishment of  a Presbyterian  Board  of  Foreign  Missions.  The  New 
School  desired,  in  union  with  Congregationalists,  to  confide  this  work 
to  voluntary  associations,  the  foreign  part  of  it  to  the  American  Board 
of  Commissioners.  Both  professed  to  be  Calvinistic,  and  to  ‘‘receive 
and  adopt  the  confession  of  faith,  as  containing  the  system  of  doctrine 
as  taught  in  the  Scriptures,”  but  they  differed  widely  as  to  what  was 
essential  to  that  system.  The  Old  School  contended  that  certain  errors, 
utterly  inconsistent  with  it,  were  prevalent  in  the  Church,  and  endeavored 
to  visit  with  discipline  several  prominent  ministers  charged  therewith. 
The  New  School  resisted  the  discipline  proposed,  arguing  that  some  of 
the  views  alleged  to  be  erroneous  were  irreconcilable  with  the  Calvin- 
istic system,  and  denying  that  the  others  were  really  entertained  by 
the  parties  accused,  or  were  seriously  prevalent.  This  difference  as  to 
doctrine  was  by  far  the  most  serious  difference  between  the  parties. 
An  open  rupture  occurred  in  1837,  when  the  Old  School  majority  in  the 
General  Assembly  disowned  four  Synods,  as  so  far  Congregationalized 
that  they  could  no  longer  be  acknowledged  as  Presbyterian  bodies, 
whereupon  the  New  School  commissioners  to  the  Assembly  of  1838 
refused  to  recognize  an  organization  of  this  judicatory  which  excluded 
representatives  from  the  disowned  constituency,  and  formed  another 
assembly.  This  was  but  the  commencement  of  the  division.  The  pro- 
cess of  separation  was  not  completed  for  several  years.  It  is  but  just 
to  add  that  the  New  School  acquiesced  in  the  separation  with  great  re- 
luctance. While  each  party  adhered  firmly  to  its  own  view  of  the 
questions  at  issue,  the  New  School  body  urged  that  there  was  no  occa- 
sion for  a disruption.  The  relative  strength  of  the  two,  when  they 
separated,  cannot  be  definitely  ascertained.  The  undivided  Church 
made  the  following  report  in  1837 : Synods,  23:  Presbyteries,  135;  min- 
isters, 2,140;  licentiates,  280,  candidates,  244;  Churches,  2,865;  mem- 
bers, 220,557.  The  first  tabular  statement  of  the  denomination 
called  the  “New  School  ” appeared  in  1839,  showed  eighty-five  Pres- 
byteries ; twelve  hundred  and  eighty-six  Churches,  and  one  hundred 
thousand  eight  hundred  and  fifty  communicants.  An  examination 
of  the  roll  reveals  the  fact  that  ten  Presbyteries  are  improperly  included 
in  this  exhibit  and  must  be  deducted,  which  leaves  the  actual  number 
of  Presbyteries  seventy-five  and  of  communicants  ninety-seven  thou- 
sand and  thirty-three. 

The  statistical  report  of  the  Old  School  in  1840  showed  seventeen 
synods,  ninety-six  presbyteries,  seventeen  hundred  and  sixty-three 
churches,  and  one  hundred  and  twenty-six  thousand,  five  hundred  and 
eighty-three  communicants. 

To  test  their  claim  to  the  true  succession  and  their  title  to  the  funds 
and  institutions  of  the  Presbyterian  church,  the  New  School  com- 
menced a suit  in  March,  1839,  in  the  Supreme  Court  of  Pennsylvania, 
before  Judge  Rogers  and  a jury  at  nisiprius.  The  verdict  was  in  favor 


PRESBYTERIANS. 


403 


of  the  New  School.  A new  trial  was  obtained,  in  which  this  decision 
was  entirely  reversed,  and  the  whole  case  settled  in  favor  of  the  Old 
School.  By  being  thus  judicially  declared  to  be  the  true  Presbyterian 
church,  the  Old  School  were  greatly  the  gainers,  in  character  and  in- 
fluence, while  the  New  School  were  correspondingly  weakened.  In 
the  same  year  the  latter  proposed  a “plan  of  peaceable  division, ” de- 
signed only  to  secure  their  constitutional  privileges  as  Presbyterians, 
while  it  relinquished  to  the  other  body  all  the  chartered  rights,  institu- 
tions and  funds  of  the  Presbyterian  church.  This  proposition  was  not 
agreed  to,  and  all  hope  of  an  amicable  arrangement  was  given  up.  The 
two  bodies  can  hardly  be  said  to  have  fairly  started  upon  their  career 
as  distinct  denominations  until  1843. 

Their  relative  strength  at  that  time  was,  New  School,  twelve  hun- 
dred and  sixty-three  ministers,  and  fourteen  hundred  and  ninety- 
six  congregations.  Old  School — fourteen  hundred  and  thirty-four 
ministers  and  two  thousand  ninety-two  congregations.  Starting  with 
many  points  of  advantage,  it  is  not  to  be  wondered  at  that  the  pro- 
gress of  the  Old  School  was  much  more  rapid  than  that  of  the  New, 
yet  both  exhibited  a high  degree  of  prosperity  for  the  next  ten  years. 
As  a faithful  historian  we  cannot  omit  to  notice  a display  of  Christian 
feeling  on  the  part  of  the  New  School  body,  which  must  ever  redound 
to  its  credit.  In  1846  the  two  assemblies  met  in  Philadelphia  at  the 
same  time,  and  the  New  School  made  a proposition  to  the  other  body 
for  a recognition  of  each  other,  as  bodies  of  Christian  brethren,  by 
communing  together  at  the  Lord’s  table.  This  proposition  the  Old 
School  found  it  inexpedient  to  accept,  to  the  general  regret  of  both 
schools.  They  rejected  it  kindly,  yet  decisively. 

From  1840  to  1849  we  find  the  increase  of  the  Old  School  to  have  been 
seven  hundred  and  forty-nine  churches  and  seventy-four  thousand  two 
hundred  and  forty-seven  communicants,  or  an  average  gain  of  more 
than  eight  thousand  per  year.  The  gain  of  the  New  School  from  1839 
to  1849  was  two  hundred  and  ninety-five  churches  and  forty-two  thou- 
sand and  fourteen  communicants,  or  an  average  gain  of  over  four  thou- 
sand communicants  a year.  In  the  next  decade  we  find  a still  greater 
increase  in  the  Old  School.  The  report  for  1859  shows  the  total  number 
of  churches  to  have  been  three  thousand,  four  hundred  and  eighty- 
seven,  and  of  communicants  two  hundred  and  seventy-nine  thousand 
six  hundred  and  thirty,  a gain  of  nine  hundred  and  seventy-five 
churches  and  seventy -eight  thousand  eight  hundred  members. 

At  the  same  date  the  New  School  reported  fifteen  hundred  and  forty- 
two  churches  and  one  hundred  and  thirty-seven  thousand  nine  hun- 
dred and  ninety  communicants,  showing  a falling  off  in  churches  and 
communicants  since  1849,  but  it  must  be  borne  in  mind  that  in  the  year 
1858  the  Southern  synods,  in  the  heat  of  the  slavery  controversy,  sepa- 
rated from  their  brethren  of  the  North,  carrying  with  them  about  two 
hundred  churches  and  ten  thousand  members.  Another  period  of  ten 
years  covers  the  remainder  of  the  separate  history  of  the  two  branches, 
and  in  this  decade  the  Old  School  were  the  sufferers.  Simultaneously 
with  the  attempted  secession  of  the  Southern  States  from  the  Union, 


464 


DENOMINATIONS  IN  THE  UNITED  STATES. 


the  Southern  synods  of  this  branch  of  the  Presbyterian  church  with- 
drew and  organized  into  a separate  church.  Thus  were  lost  ten  synods, 
forty-five  presbyteries,  eleven  hundred  and  thirty-four  churches,  and 
seventy-six  thousand  communicants.  Again,  after  the  war  of  the  rebel- 
lion the  action  of  the  Assembly  upon  the  state  of  the  country  and  of 
the  church  gave  great  offence  to  many  persons,  particularly  in  the 
border  States.  The  presbytery  of  Louisville  issued  a “Declaration  and 
Testimony, ” to  which  they  solicited  the  signatures  of  all  wTho  agreed 
with  them.  This  paper  testified  against  various  errors  in  the  acts  of 
the  Assembly,  growing  out  of  the  war,  which  it  attributed  to  political 
feelings,  charged  the  Assembly  with  unjust  and  scandalous  self-contra- 
diction, and  even  falsehood,  and  raised  avowedly  the  standard  of  revolt. 
The  result  was  that  in  1866  the  larger  portion  of  the  churches  in  Ken- 
tucky, and  about  one  half  of  those  of  Missouri,  embracing  some  ten 
thousand  members,  ceased  to  be  enrolled  as  an  integral  part  of  the 
church.  Adding  this  to  the  other  loss  of  1861,  and  we  find  a total  loss 
of  eighty-six  thousand  members.  Yet,  to  counterbalance  these  appal- 
ling losses,  the  church,  in  this  decade,  gained  sixty-five  thousand  mem- 
bers, thus  leaving  her,  in  1869,  but  twenty-one  thousand  members 
short  of  her  number  in  1859.  The  last  report  shows  two  thousand 
seven  hundred  and  forty  churches  and  two  hundred  and  fifty-eight 
thousand  nine  hundred  and  three  members.  The  progress  of  this  branch 
of  the  Presbyterian  church,  since  the  separation,  was  most  remarkable. 
Thus  in  the  three  decades— from  1839  to  1369— three  hundred  and  seventy 
thousand  five  hundred  and  eighty-nine  members  were  admitted  on  pro- 
fession of  their  faith.  In  the  first,  ninety-three  thousand  five  hundred 
and  forty-six;  in  the  second,  one  hundred  and  thirty  nine  thousand 
six  hundred  and  fifty-seven ; in  the  third,  one  hundred  and  thirty- 
seven  thousand  three  hundred  and  eighty-six.  From  1840  to  I860  the 
inprease  of  population  of  the  country  at  large  was  eighty-one  and  one- 
lialf  per  cent.  During  the  same  period  the  advance  in  the  membership 
of  the  Old  School  church  was  one  hundred  and  thirty-one  per  cent. 

The  last  decade  was  a prosperous  one  with  the  New  School  Church. 
The  summary  for  1869  exhibits  the  follow ing  results : ministers,  eighteen 
hundred  and  forty-eight ; churches,  sixteen  hundred  and  thirty-one ; 
communicants,  one  hundred  and  seventy-twTo  thousand  five  hundred 
and  sixty — a gain  of  about  three  hundred  ministers,  one  hundred 
churches,  and  thirty-five  thousand  members.  Thus  it  will  be  seen  that 
at  the  time  of  re-union  both  bodies  were  in  a highly  prosperous  and 
satisfactory  condition.  The  crudities  and  objectionable  features  which 
were  manifest  in  the  early  history  of  the  Church  were  eliminated,  and 
there  now  appeared  no  visible  reason  why  they  should  not  become  the 
most  influential  and  effective  of  Protestant  denominations  in  this 
country.  Their  consolidation  was  all  that  was  needed  to  accomplish 
this  result,  and  in  1869  this  was  consummated. 

The  causes  that  led  to  re-union  may  be  very  easily  explained.  The 
principal  actors  in  the  separation  of  1837  had  passed  away;  their 
gradually  increasing  intercourse  had  brought  about  a friendly  feeling 
between  the  two  bodies ; and  the  issues  which  led  to  the  separation  had 


PRESBYTERIANS. 


465 


in  the  main  died  out.  The  common  agitating  excitements,  alarms, 
perils,  and  sufferings  of  a struggle  for  the  nation’s  life  drew  Old  and 
New  School  men  into  closer  and  more  frequent  communion,  and  con- 
tributed largely  to  awaken  the  feeling  which  afterwards  developed  into 
practical  re-union.  Yet  in  1862  the  Old  School  Assembly  still  declined 
to  talk  of  re-union,  though  it  unanimously  agreed  to  open  a corres- 
pondence by  delegates.  No  doubt  this  correspondence  was  a great 
advance  toward  organic  unity.  But,  although  the  subject  was  brought 
every  year  to  the  notice  of  both  Assemblies,  nothing  more  definite  was 
accomplished  until  1866,  when  the  first  joint  committee  was  appointed 
to  confer  upon  “ the  desirableness  and  practicability  of  re-union.”  The 
Presbyterian  National  Union  Convention  of  November,  1867— held  in 
Philadelphia — gave  a perceptible  impulse  to  the  whole  movement.  It 
developed  a growing,  enthusiastic,  and  irresistible  feeling  in  favor  of 
re-union,  which  had  the  effect  to  turn  many  opponents  into  friends  of 
the  measure.  In  1869  the  report  of  the  Joint  Committee  on  Re-union 
was  perfected  and  adopted  by  both  Assemblies.  The  only  points  in  it 
which  we  deem  it  necessary  to  mention  here  are  the  following : 

1.  The  two  bodies  “ shall  be  re-united  as  one  Church,  under  the  name 
and  style  of  the  Presbyterian  Church  in  the  United  States  of  America, 
possessing  all  the  legal  and  corporate  rights  and  powers  pertaining  to 
the  Church  previous  to  the  division  in  1838,  and  all  the  legal  and  cor- 
porate rights  and  powers  which  the  separate  Churches  now  possess.” 

2.  “ The  re-union  shall  be  effected  on  the  doctrinal  and  ecclesiastical 
basis  of  our  common  standards;  the  Scriptures  of  the  Old  and  New 
Testaments  shall  be  acknowledged  to  be  the  inspired  Word  of  God  and 
the  only  infallible  rule  of  faith  and  practice ; the  Confession  of  Faith 
shall  continue  to  be  sincerely  received  and  adopted  as  containing  the 
system  of  doctrine  taught  in  the  Holy  Scriptures  ; and  the  government 
and  discipline  of  the  Presbyterian  Church  in  the  United  States  shall 
be  approved  as  containing  the  principles  and  rules  of  our  polity.” 

Thus  was  consummated  what  must  be  regarded  as  the  most  important 
and  auspicious  event  in  the  religious  annals  of  our  country.  It  was  the 
occasion  of  general  congratulation  and  rejoicing  throughout  the  land. 

But  still  there  remained  an  important  body  of  Presbyterians  outside 
the  fold — those  of  the  Southern  and  Border  States  who  withdrew  in 
1861  and  1866 — and  were  now  known  as  the  Southern  Presbyterian 
Church,  and  in  1870  the  United  Assembly  addressed  itself  to  the  task 
of  persuading  this  body  to  crown  the  work  of  re-union  by  connecting 
itself  again  with  the  parent  Church.  A committee  was  appointed,  and 
armed  with  resolutions  expressive  of  the  cordial  desire  of  the  body  they 
represented  for  the  speedy  establishment  of  fraternal  relations  with  the 
Southern  Presbyterian  Church,  repaired  to  Louisville,  where  the  last 
named  body  was  sitting.  Their  overtures,  however,  were  unsuccessful, 
and  further  efforts  in  this  direction  were  postponed. 

The  following  statistics  will  show  the  condition  of  the  Southern 
Presbyterian  Church  in  1870.  It  then  reported  eleven  synods ; fifty-five 
presbyteries ; eight  hundred  and  forty  ministers ; fifty-three  licentiates  ; 
one  hundred  and  sixty-one  candidates ; fourteen  hundred  and  sixty-nine 


406 


DENOMINATIONS  IN  THE  UNITED  STATES. 


churches ; eighty-two  thousand  and  fourteen  communicants,  and  forty- 
seven  thousand  three  hundred  and  seventeen  children  in  Sabbaih 
Schools  and  Bible  Classes.  The  following  were  its  contributions  for  the 
year  1870:  To  sustentation,  $49,002;  to  foreign  missions,  $23,269;  to 
education,  $34,209;  to  publication,  $10,279;  for  presbyterial  purposes, 
$12,247;  for  congregational  purposes,  $676,432 ; for  miscellaneous  pur- 
poses, $66,917.  Total  amount  contributed,  $872,355. 

It  now  but  remains  for  us  to  give  a brief  account  of  the  condition  of 
the  re-united  Presbjfierian  Church.  Its  statistical  report  for  the  year 
ending  May,  1870,  showed  fifty-one  synods ; two  hundred  and  fifty-nine 
presbyteries ; five  thousand  and  seventeen  ministers  (including  licen- 
tiates and  candidates) ; four  thousand  five  hundred  and  twenty-six 
churches  ; four  hundred  and  forty-six  thousand  five  hundred  and  sixty- 
one  communicants,  and  four  hundred  and  forty-eight  thousand  eight 
hundred  and  fifty-seven  Sabbath  School  scholars. 

Its  contributions  for  the  year  are  deserving  of  special  mention, 
amounting  as  they  did  to  the  magnificent  total  of  $8,440,121.  The  net 
increase  in  membership  for  the  year  was  over  fifteen  thousand,  and  the 
gain  in  churches  one  hundred  and  fifty-five.  Allowing  for  the  same 
gain  in  the  year  ending  May,  1871,  and  we  find  at  the  present  time  a 
membership  of  upwards  of  four  hundred  and^sixty-one  thousand,  and 
four  thousand  eight  hundred  and  thirty-six  churches.  The  Church 
has  the  following  theological  seminaries  under  its  control,  viz. : Alle~ 
gheny,  Auburn,  Chicago,  Columbia,  Danville,  Lane,  New  Albany, 
Princeton,  Union,  Union  of  Va.  school  for  Germans,  all  of  which  are 
ably  managed  and,  we  believe,  liberally  sustained.  Upon  the  day  when 
the  union  of  the  two  bodies  was  consummated,  the  Rev.  Dr.  Samuel  W. 
Fisher,  of  the  Joint  Committee  on  Union,  presented  on  behalf  of  said 
Committee  a paper  which,  after  reciting  the  unparalleled  significancy 
of  the  important  event  and  the  happy  influence  it  was  calculated  to 
have  upon  the  country  and  the  world,  in  effecting  corresponding  re- 
sults among  all  those  who  love  the  cause  of  the  Redeemer,  said  “Let 
us  then  as  an  expression  of  our  devout  gratitude  to  Him  who  has 
brought  this  once  dissevered  and  now  united  Church  up  to  this  Mount 
of  Transfiguration,  signalize  this  most  blessed  and  joyful  union,  with 
an  offering  in  some  good  degree  commensurate  with  the  pecuniary  gifts 
he  has  bestowed  upon  us.”  Then  followed  the  resolution,  which,  as 
amended  and  unanimously  passed,  was  in  substance,  “to  make  a special 
offering  to  the  treasury  of  our  Lord,  of  five  millions  of  dollars;  and 
we  pledge  ourselves,  first  of  all,  to  seek  in  our  daily  petitions  the  bless- 
ing of  God,  to  make  this  resolution  effectual ; and  second,  that  we  will, 
with  untiring  perseverance  and  personal  effort,  endeavor  to  animate 
the  whole  Church  with  like  purpose,  and  to  secure  the  accomplishment 
of  the  great  work  before  the  third  Thursday  of  May,  1871.” 

Upon  the  assembling  of  the  General  Assembly  at  Chicago,  in  May, 
1871,  the  result  of  this  effort  was  reported  at  $7,607,499.91,  which  sum 
was  applied  to  the  following  objects:  New  Churches,  $3,236,475.61; 
Manses,  $83,884.05 ; Repairs  and  Enlargements,  $733,707.60 ; Payments 
of  debts,  $1,083,478.72;  Institutions  of  learning,  $1,405,548.66;  Perman- 


PRESBYTERIANS. 


467 


ent  Institutions  in  foreign  lands,  $93,509.96;  Special  Gifts  to  the  Board, 
$80,340.40;  Hospitals,  $48,665.35;  Relief  Fund  and  Sustentation,  $41,- 
150.46;  Presbyterian  Houses,  $46,882.37;  Amounts  not  specified  by 
Churches  reporting,  $162,681.10;  Committees’  Expenses,  $11,175.63. 

The  Assembly  of  1871  was  characterized  by  dignity  and  harmony 
throughout.  A vast  amount  of  business  of  importance  to  the  Church 
was  dispatched,  and  measures  were  taken  in  pursuance  of  the  plans  of 
the  union  of  all  Presbyterian  bodies  to  wliich  the  Church  has  com- 
mitted itself,  by  the  appointment  of  Committees,  &c. 

BIOGRAPHICAL  SKETCHES. 

We  append  to  this  brief  history  of  the  Presbyterian  Church  in  the 
United  States  biographical  sketches  of  a few  of  her  representative  men, 
to  whom  she  is  in  a large  measure  indebted  for  her  rapid  growth  and 
commanding  position.  Within  this  denomination  there  are  scores  of 
eminent  divines,  who,  in  point  of  intellectual  power  and  literary  at- 
tainments, are  worthy  to  be  classed  with  the  best  minds  of  the  nation. 
We  are  compelled,  however,  by  our  limited  space  to  pay  but  this  general 
tribute. 

REY.  ALBERT  BARNES. 

One  of  the  brightest  lights  of  the  American  pulpit ; one  of  the  mighti- 
est of  men  in  the  cause  of  the  Son  of  God ; one  of  the  most  unpreten- 
tious yet  most  manly  of  men,  was  Albert  Barnes,  the  subject  of  this 
sketch.  Born  at  Rome,  N.  Y.,  December  1, 1798,  of  virtuous  and  indus- 
trious parents,  his  early  training  was  attended  to  with  more  than  or- 
dinary care.  At  an  early  age  he  entered  upon  the  occupation  of  his 
father,  as  a tanner,  but  relinquished  this  ere  long  to  prosecute  his  studies, 
having  in  view  the  profession  of  law.  Up  to  the  age  of  nineteen  he 
was  a skeptic  in  religion,  and  had  no  belief  in  the  Bible  as  a revelation 
from  God.  An  article  from  the  pen  of  Dr.  Chalmers  convinced  him 
of  the  truth  of  the  Christian  religion,  but  though  convinced  he  was 
not  yet  willing  to  embrace  it.  In  his  twenty-first  year  he  entered  the 
senior  class  of  Hamilton  College,  and  while  there  embraced  Christianity, 
and  consecrated  himself  to  the  ministry.  In  1820  he  was  graduated, 
and  thereupon  entered  the  Theological  Seminary  at  Princeton,  NT.  J., 
from  which  he  emerged  a licentiate  in  1823. 

In  1825  he  settled  as  pastor  of  the  Presbyterian  Church  in  Morristown, 
N.  J.,  where  he  remained  nearly  five  years.  In  1830  he  was  installed 
pastor  of  the  First  Presbyterian  Church  of  Philadelphia,  which  office 
he  filled  with  entire  acceptability  for  thirty-seven  years,  resigning  in 
1867,  when  he  was  unanimously  elected  pastor  emeritus. 

While  laboring  in  his  first  charge,  he  was  struck  with  the  great  need 
of  a plain  and  simple  commentary  on  the  gospels,  and  at  once  entered 
upon  a course  of  careful  study,  which  resulted  in  the  production  of  his 
Notes  on  the  Gospels,  which  are  known  wherever  Christianity  is  known. 
His  first  issue  bears  date  August  25,  1832.  Devoting  a small  portion  of 
each  day,  year  by  year,  to  annotating  the  Scriptures,  book  after  book 
appeared  until  to  his  own  surprise  he  found  himself  at  the  end  of  the 


468 


DENOMINATIONS  IN  THE  UNITED  STATES. 


New  Testament.  Turning  then  to  the  Old  Testament,  he  prepared  his 
annotations  successively  on  Isaiah,  Daniel,  Job  and  the  Psalms.  He 
lived  to  see  half  a million  volumes  of  his  Commentaries  sold  in  this 
country,  and  perhaps  even  a greater  number  in  England,  Scotland  and 
Ireland,  while  translations  were  made  into  the  languages  of  France, 
Wales,  India  and  China. 

In  December,  1870,  like  a shock  of  corn  fully  ripe  he  passed  away, 
mourned  by  the  whole  Protestant  world.  His  funeral  on  the  28th  day 
of  that  month  was  attended  by  a large  concourse  of  people.  The  Pall 
Bearers  on  the  occasion  were  prominent  ministers  and  laymen  repre- 
senting nearly  all  denominations.  Among  the  addresses  delivered  was 
one  by  the  Rev.  William  Bacon  Stevens,  D.  D.,  of  the  Protestant  Epis- 
copal Church,  others  by  Rev.  John  Chambers,  Rev.  T.  H.  SkinDer,  D. 
D.,  and  Rev.  Herrick  Johnson,  D.  D. 

GEORGE  JUNKIN,  D.  D.,  LL.  D., 

Son  of  Joseph  and  Eleanor,  born  in  Cumberland  County,  Pa.,  Novem- 
ber 1,  1790.  His  parents  were  of  Scotch-Irish  descent,  and  belonged  to 
that  branch  of  the  Presbyterian  Church  called  Covenanters.  He  pur- 
sued his  studies  under  great  difficulties,  and  graduated  at  Jefferson  Col- 
lege in  1813.  In  1816  he  graduated  from  the  Theological  Seminary  of 
the  Associate  Reformed  Church.  For  two  years  he  was  engaged  in 
Missionary  labor  in  Pennsylvania  and  Maryland.  In  1818  he  became 
pastor  of  the  united  congregations  of  Milton  and  Pennell,  (McEwens- 
ville,)  where  he  continued  eleven  years.  In  1824  he  withdrew  from  the 
Associate  Reformed  to  the  Presbyterian  Church.  In  1830  he  resigned 
his  charge,  and  became  Principal  of  the  Manual  Labor  Academy  at 
Germantown.  After  two  years  he  removed  with  his  students  to  Easton, 
and  Lafayette  College  was  organized,  of  which  he  was  made  President. 

In  1833  he  received  the  degree  of  D.  D.  from  the  College  at  which  he 
graduated,  and  in  1856  that  of  LL.  D.  from  Rutgers  College.  In 
1841  he  accepted  the  Presidency  of  Miami  University,  Ohio.  After 
three  years  he  resumed  his  former  position  at  Easton,  and  continued 
there  until  1848,  when  he  accepted  the  Presidency  of  Washington  Col- 
lege, Va.  Here  he  continued  until  1861,  after  which  date  he  resided  with 
his  son,  in  Philadelphia.  His  literary  productions  were  a Treatise  on 
Sanctification  ; a Treatise  on  the  Ancient  Tabernacle  of  the  Hebrews; 
a Treatise  on  Justification  and  Lectures  on  Prophecy,  and  some  smaller 
works.  In  the  controversy  which  separated  the  Church  in  1837,  he  took 
great  interest,  and  exerted  a commanding  influence. 

REV.  DAVID  ELLIOTT,  D.  D.t  LL.  D., 

Moderator  of  the  General  Assembly  of  1837,  being  the  last  Assembly 
previous  to  the  division. 

Born  Feb.  6,  1787,  of  Thomas  and  Jane  Elliott,  at  Sherman’s  Valley, 
Perry  County,  Pa.,  graduated  at  Dickinsou  College  in  September,  1808, 
and  pros°cuted  his  Theological  studies  under  the  direction  of  Rev.  John 
Linn  and  Rev.  Joshua  Williams,  D.  D.,  licensed  by  the  Presbytery  of 
Carlisle  September,  1811;  settled  at  Mercersburg  in  1812.  In  1829  he 


REFORMED  CHURCH. 


4G9 


settled  in  Washington,  Pa.,  succeeding  Rev.  Obadiah  Jennings,  D.  D. 
For  eighteen  months  he  acted  as  President  of  the  College  there.  In  1836 
he  removed  to  Allegheny,  and  assumed  the  chair  of  Theology,  which  he 
still  holds.  In  1837  Dr.  Elliott  was  chosen  Moderator  of  the  General 
Assembly.  He  received  the  degree  of  D.  D.  from  Jefferson  College  in 
1835,  and  that  of  LL.  D.,  from  Washington  College  in  1847. 

REV.  MELANCTHON  W.  JACOBUS,  D.  D.,  LL.  D., 

Moderator  of  the  General  Assembly  (Old  School,)  1869,  being  the  last 
Assembly  known  as  Old  School. 

Born  September  19,  1816,  at  Newark,  N.  J. ; entered  Princeton  Col- 
lege in  his  fifteenth  year,  and  was  graduated  in  his  eighteenth  year 
with  the  first  honors  of  the  College;  entered  Princeton  Theological 
Seminary  in  1835,  and  having  completed  his  course,  was  invited  to  re- 
main as  assistant  to  Prof.  J.  Addison  Alexander,  in  the  Hebrew  de- 
partment. In  1839  he  was  installed  pastor  of  the  First  Presbyterian 
Church  of  Brooklyn.  His  health  having  failed  in  1850,  he  spent  a year 
in  foreign  travel  in  classic  and  Bible  lands.  During  his  absence  he 
was  elected  Professor  of  Oriental  and  Biblical  Literature  in  the  Theo- 
logical Seminary  of  Allegheny,  Pa.,  upon  the  duties  of  which  office  he 
entered  in  1852.  In  1848  he  published  his  first  volume  of  “Notes  on 
the  New  Testament,”  entitled  “Matthew  with  the  Harmony,”  and  in 
1853  he  issued  “ Mark  and  Luke.”  In  1856  he  published  a “ Commen- 
tary on  John,”  and  in  1859  an  elaborate  Commentary  on  the  Acts  of 
the  Apostles.  Some  of  these  works  were  re-published  in  Scotland.  In 
1864-5  he  issued  two  volumes  on  Genesis.  In  1852  the  degree  of  D.  D. 
was  conferred  upon  him  by  Jefferson  College,  and  in  1867  LL.  D.  by 
the  College  of  New  Jersey.  In  1858  he  assumed  charge  of  the  Central 
Presbyterian  Church,  Pittsburgh,  which  he  continues  to  serve  in  addi- 
tion to  the  duties  of  his  professorship. 

REV.  PHILEMON  H.  FOWLER,  D.  D., 

Moderator  of  the  General  Assembly  (New  School,)  1869,  being  the 
last  Assembly  known  as  New  School. 

Philemon  H.  Fowler,  the  son  of  William  and  Margaret  Fowler,  was 
born  in  Albany,  N.  Y.,  February  9,  1814,  graduated  at  Hobart  College, 
(Geneva,  N.Y.,)  in  1832,  and  at  Princeton  Theological  Seminary  in  1836 ; 
ministered  to  the  Second  Presbyterian  Church  of  Washington,  D.  C., 
from  1836  to  the  Fall  of  1839,  when  he  settled  over  the  First  Presbyte- 
rian Church  of  Elmira,  N.  Y.  In  1850  he  became  pastor  of  the  First 
Presbyterian  Church  of  Utica,  N.  Y.,  in  which  charge  he  still  continues. 
The  degree  of  S.  T.  D.,  was  conferred  upon  him  by  both  the  University 
of  Norwich,  Vt.,  and  Williams  College,  Mass.  In  1869  Dr.  Fowler  was 
Moderator  of  the  General  Assembly  which  met  in  May  in  the  Church 
of  the  Covenant,  N.  Y.,  and  in  November,  in  the  Third  Presbyterian 
Church,  Pittsburgh.  At  the  latter  meeting  the  Re-union  of  the  Pres- 
byterian Church  was  consummated.  Dr.  Fowler  is  a trustee  of  Hamilton 
College,  N.  Y.,  and  of  the  Theological  Seminary  at  Auburn,  N.  Y. 
He  is  also  a corporate  member  of  the  American  Board  of  Commissioners 
for  Foreign  Missions. 


470 


DENOMINATIONS  IN  THE  UNITED  STATES. 


THE  REFORMED  CHURCH  IN  THE  UNITED  STATES  OF  NORTH 

AMERICA. 

The  Reformed  Church  (late  German)  dates  its  origin  in  Am  erica  about 
1720.  Members  of  this  denomination  in  Europe  began  to  emigrate  to 
Pennsylvania  soon  after  the  province  was  confirmed,  to  William  Penn, 
which  event  took  place  in  1681.  From  this  time  forward  German  emi- 
gration continued  and  increased.  They  formed  congregations  and 
schools,  and,  for  want  of  regular  church  ministrations,  sought  to  edify 
each  other  by  singing  and  listening  to  sermons  and  prayers  read  by  the 
schoolmasters. 

In  1727  the  Rev.  George  Michael  Weiss  was  sent  over  by  the  classis 
of  the  Palatinate,  accompanied  by  about  four  hundred  emigrants.  They 
settled  at  Skippach,  in  Montgomery  County,  Pa. ; organized  a consis- 
tory; built  a log  church,  and  placed  Mr.  Weiss  over  them  as  pastor. 
Through  him  the  wants  of  the  Reformed  people  in  America  were  made 
known  to  the  parent  church,  and  the  classis  of  Amsterdam  furnished 
men  and  means  to  carry  forward  the  work.  In  1730  the  number  of  the 
Reformed  faith  in  this  country  was  15,000,  and  thereafter  there  was  a 
large  annual  increase.  Settlements  were  made  in  the  colonies  of  New 
York,  New  Jersey,  Maryland,  Virginia,  and  the  Carolinas,  but  owing 
to  a lack  of  ministers,  the  work  of  organizing  churches  was  greatly 
retarded  until  about  1746,  when  the  Rev.  Michael  Schlatter  arrived  in 
this  country  on  a mission  from  the  church  of  Holland.  He  was  com- 
missioned to  gather  together  the  Reformed  people,  organize  them  into 
churches,  arrange  for  supplying  churches  with  ministers,  and  form  an 
annual  synod,  besides  adjusting  all  difficulties  in  churches,  and  visiting 
them  statedly.  In  September  of  that  year  the  first  synod  met  in  Phila- 
delphia, holding  their  sessions  with  the  First  Reformed  Church,  now 
located  on  Race  street,  below  Fourth,  and  which  still  maintains  a vigor- 
ous existence,  and  is  regarded  with  veneration  as  one  of  the  parent 
churches  of  the  denomination.  This  synod  numbered  thirty-one  minis- 
ters and  elders,  representing  a few  thousand  members,  though  it  was 
by  no  means  a full  representation  of  the  strength  of  the  denomination 
which  at  that  time  was  forty-six  congregations,  embracing  some  thirty 
thousand  members.  The  meeting  of  the  synod  was  productive  of  great 
good  to  the  church.  Its  affairs  were  reduced  to  an  orderly  condition, 
and  acquaintance  and  good  fellowship  was  cultivated  among  the  dele- 
gates in  attendance.  In  1751  Mr.  Schlatter,  in  his  report  to  the  Amster- 
dam classis,  gave  the  following  as  a complete  list  of  Reformed  congre- 
gations in  America.  The  first  charge  was  Philadelphia  and  German- 
town (afterward  united  as  the  First  Church,  now  on  Race  street) 
2.  Goshenhoppen  and  Great  Swamp.  3.  Falkner  Schwam  and  Provi- 
dence. 4.  Skippach,  Witpen,  Indian  Creek  and  Tohicken.  5.  Lancas- 
ter and  Schaffer’s  Church.  6.  York,  Kreutz  Creek,  Conewago  and  Ber- 
mudian. 7.  Tuipehocken.  8.  Weiseichenland,  Modecreek,  Cocalico 
and  Zeltenrich.  9.  Donegal,  Swatara  and  Quitopehilla.  10.  North- 
ampton and  Southampton.  11.  Great  Lehigh,  Little  Lehigh,  Forks  of 
Delaware,  Saccony  and  Springfield.  12.  Heidelberg,  Egypt  and  Jor- 


1 


REFORMED  CHURCH.  471 


dan.  13.  Magunchy,  Allemangel,  Schmaltzgass  and  Manatawny.  All 
the  foregoing  were  in  Pennsylvania.  To  these  must  be  added : 14. 

The  charge  in  Virginia,  consisting  of  Misanotti,  South  Branch  and 
New  Germantown.  15.  In  Maryland,  Monocacy  and  Conogocheague. 
16.  In  New  Jersey,  Rockaway  and  Foxhill.  These  sixteen  charges 
embraced  forty-six'  congregations,  of  which  number  thirty-two  were 
without  ministers,  and  many  of  the  others  were  served  but  once 
monthly. 

From  this  time  forward  the  progress  of  the  church  was  very  slow. 
The  French  and  Indian  war,  and  later  the  Revolutionary  war,  sadly 
interfered  with  its  prosperity  by  breaking  off  in  a great  measure  its 
communication  with  the  parent  body  in  Europe,  and  thus  losing 
its  material  aid.  In  1792  the  church  severed  its  connection  with 
the  European  body,  which  caused  it  to  languish  to  a still  greater 
degree.  The  absence  of  an  educated  capable  ministry,  the  great 
lack  of  funds,  the  unfortunate  prostration  of  business  and  spirit- 
ual interests  by  wars,  the  separation  from  the  discreet,  able,  wise 
and  liberal  parent  Church,  all  served  to  prostrate  the  energies  and 
reduce  piety  to  a low  ebb  in  a denomination  which  bade  fair,  in  its  early 
history,  to  prevail  over  all  others  in  America.  This  condition  of  affairs 
continued  until  1812,  when  the  Church  began  to  exhibit  a measure  ol 
its  old  energy.  In  that  year  it  was  resolved  to  extend  her  borders,  and 
a missionary  (Jacob  William  Dechaut)  wa3  sent  to  Ohio  and  stationed 
at  Miamisburg,  Montgomery  county.  Shortly  afterward  two  others 
(Revs.  Weiss  and  Winters)  joined  him,  and  their  united  labors  were 
rewarded  with  gratifying  success.  A classis  was  formed  in  1819,  fol- 
lowed, in  a short  time,  by  others.  In  1820  the  numerical  strength  of 
the  entire  Church  was  fifty  ministers  and  about  three  hundred  congre- 
gations, in  most  of  which  services  were  held  only  at  intervals  of  one 
and  two  months.  In  1824  a majority  of  the  Ohio  classes  erected  an  in- 
dependent judicatory  under  the  name  of  the  “Synod  of  Ohio,”  and, 
for  many  years  thereafter,  the  Reformed  Church  consisted  of  two  inde- 
pendent Synods,  viz.:  the  Synod  of  the  German  Reformed  Church  in 
the  United  States,  which  was  the  Eastern  and  parent  body,  and  the 
Synod  of  Ohio  and  the  adjoining  States.  These  bodies  were  slightly 
bound  together  by  a triennial  convention,  which,  however,  was  not  a 
court  of  appeal,  and  possessed  none  of  the  powers  of  a general  synod. 
Until  1825  the  Church  had  no  institutions  of  learning  with  which  to  fill 
its  clerical  ranks,  but  in  that  year  a theological  school  was  established 
at  Carlisle,  Pa.,  in  connection  with  Dickinson  College.  In  1829  this 
was  transferred  to  York,  and  in  1835  to  Mercersburg,  Pa.,  where  it  still 
remains,  enjoying  a good  measure  of  prosperity.  From  1825  onward, 
the  growth  of  the  Church  was  more  rapid,  and  in  1845  the  published 
minutes  of  the  two  Synods  made  the  following  exhibit : The  Eastern 
Synod  comprised  ten  classes ; one  hundred  and  fifty-five  ministers ; 
four  hundred  and  seventy-one  congregations,  and  thirty-one  thousand 
one  hundred  and  seventy  communicants.  The  Western  Synod  com- 
prised six  classes  ; seventy-two  ministers ; two  hundred  and  thirty-six 
Congregations,  and  seven  thousand  eight  hundred  and  eighty-five  com- 


472 


DENOMINATIONS  IN  THE  UNITED  STATES. 


municants.  The  whole  Reformed  Church,  then,  consisted  of  two 
synods,  sixteen  classes,  two  hundred  and  twenty-seven  ministers,  seven 
hundred  and  seven  churches,  and  thirty-nine  thousand  and  fifty-five 
communicants.  Up  to  the  present  time  (1871)  there  has  been  a steady 
increase  in  the  numbers  of  the  Church  and  a measurable  improvement 
in  all  its  departments.  Instead  of  two  independent  synods  there  is  now 
one  general  synod  and  four  particular  synods,  viz : Eastern,  Pittsburg, 
Ohio  and  North-western.  These  comprise  thirty- two  classes,  five  hun- 
dred and  forty-seven  ministers,  twelve  hundred  and  fourteen  congrega- 
tions, one  hundred  and  eighty-nine  thousand  nine  hundred  and  sixty- 
four  baptized  members,  of  which  number,  however,  only  one  hundred 
and  twenty-one  thousand  three  hundred  and  fourteen  are  communi- 
cants, the  remainder  not  having  yet  been  confirmed. 

There  are  one  thousand  and  nineteen  Sunday  schools,  with  between 
fifty  and  sixty  thousand  scholars. 

The  benevolent  contributions  of  the  Church,  for  the  year  1870,  were 
$94,019.S9,  in  addition  to  the  amounts  applied  to  the  home  wants  of  the 
congregations. 

Considerable  zeal  has  been  manifested,  of  late  years,  in  advancing 
the  educational  interests  of  the  denomination,  and  it  may  now  be  said 
to  be  fairly  supplied  with  institutions  of  learning  which  are  generally 
well  sustained ; among  them  Heidelberg  College,  Franklin  and  Mar- 
shall College,  Ursinus  College,  and  Mercersburg  Theological  Seminary 
are  worthy  of  special  mention. 

In  the  work  of  foreign  missions,  the  Church  has  been  comparatively 
inactive.  No  distinctive  denominational  effort  has  been  put  forth  on 
the  foreign  field,  but  for  the  past  twenty-five  years  it  has  contributed  to 
the  cause  through  the  American  Board  of  Commissioners  for  Foreign 
Missions. 

In  1869,  however,  it  was  decided  that  the  Church  should  support  her 
own  missions,  and  measures  were  taken  in  pursuance  of  this  resolution. 

In  the  department  of  Home  Missions  a commendable  degree  of 
activity  has  been  displayed.  The  aggregate  number  of  Missions  under 
the  care  of  the  Board  during  the  three  years  ending  with  1869,  was 
ninety-seven.  At  the  end  of  this  time  many  of  these  had  become  self- 
sustaining  congregations,  and  but  forty  Missions  were  left  requiring 
aid.  The  aggregate  appropriation  to  these  was  $8,290  annually. 

While  most  of  the  denominations  of  European  parentage  in  this 
country  have  become,  to  a greater  or  less  extent,  Americanized,  the 
Reformed  body  has  preserved,  with  singular  fidelity,  its  distinctive 
German  characteristics.  Its  membership  is  composed  almost  entirely 
of  Germans  or  persons  of  German  extraction.  Of  its  five  hundred  and 
forty-seven  ministers,  four  hundred  can  preach  in  the  English  language, 
and  three  hundred  in  the  German.  A large  proportion  can  officiate  in 
either  language  as  occasion  may  require.  In  1867  a very  wise  move  was 
made.  Up  to  that  time  the  official  name  of  the  Church  was  the 
“ German  Reformed  Church  in  the  United  States  of  North  America,” 
and  a movement  was  then  made  to  strike  out  the  word  “German” 
therefrom.  It  was  argued  that  this  word  could  not  rightfully  be 


REFORMED  CHURCH. 


473 


retained;  that  the  Reformed  Church  was  only  German  so  far  as  it  was 
confined  to  people  of  that  nationality ; that  in  America  it  should  be 
thrown  open  to  all  people,  in  accordance  with  the  free  spirit  of  our 
Republican  institutions  and  with  the  precepts  of  the  Divine  Master. 

There  was  some  opposition  to  this  movement,  but  in  18G9  the  word 
“German”  was  stricken  out.  Unimportant  as  the  omission  of  this 
single  word  may  seem,  its  effect  upon  the  future  growth  and  prosperity 
of  the  Church  cannot  be  measured.  It  transforms  it  at  once  from  a 
sectional  to  a world- wide  church  ; it  sweeps  away  the  bars  that  have 
heretofore  circumscribed  its  operations,  and  as  it  enlarges  its  scope,  so 
will  it  inevitably  enlarge  its  capacity  and  its  plans. 

The  government  of  the  Reformed  Church  is  strictly  Presbyterian, 
and  identical  with  that  of  the  Reformed  (Dutch)  Church  in  America, 
which  see  for  course  of  procedure  and  explanation  of  the  terms  con- 
sistory, classis,  &c.  It  would  seem  that  the  best  interests  of  both  these 
Reformed  Churches  pointed  toward  their  union,  and  with  absolutely 
no  material  points  of  difference  between  them,  it  is  a matter  of  surprise 
that  this  has  not  been  effected.  Leading  minds  in  both  Churches  are 
directing  their  attention  to  this  matter,  and  it  is  to  be  hoped  that  their 
efforts  will  succeed  in  uniting  these  forces  in  the  cause  of  our  common 
Master. 

In  doctrine  the  Church  is  closely  allied  to  the  Presbyterians.  The 
Heidelberg  Catechism  is  its  symbol  of  faith.  This  excellent  work  was 
prepared  and  published  under  the  formal  authority  of  Elector  Frederick 
the  Third  of  the  Palatinate  in  1563,  and  was  universally  adopted  by  the 
Reformed  as  embodying  the  genius  and  spirit  of  their  faith.  In  1869 
the  General  Assembly  of  the  Presbyterian  Church  endorsed  it  and 
sanctioned  its  use  in  the  churches  of  that  denomination. 

The  Reformed  Church  is  now  spread  over  most  of  the  States  of  the 
American  Union.  In  the  West  especially  it  has  taken  a strong  hold, 
and  exhibits  all  that  energy  and  enterprise  for  which  that  section  is 
distinguished. 

With  harmony  within  its  own  borders  and  a sincere  devotion  to  its 
great  mission  of  saving  souls,  an  era  of  unprecedented  prosperity  is 
before  this  branch  of  the  church  militant. 

THE  REFORMED  CHURCH  IN  AMERICA. 

(j Late  Dutch.) 

This  is  the  oldest  body  of  Presbyterians  in  America.  It  descended 
immediately  from  the  church  of  Holland,  and  for  about  a century  from 
its  commencement  in  this  country  it  hung  in  colonial  dependence  on 
the  classis  of  Amsterdam  and  the  Synod  of  North  Holland,  and  was 
unable  to  ordain  a minister  or  perform  any  ecclesiastical  function  of  the 
kind  without  a reference  to  the  parent  country  and  mother  church. 

The  origin  of  this  church  will  lead  us  back  to  the  earliest  history  of 
the  city  and  State  of  New  York,  for  they  were  first  settled  by  this  peo- 
ple, and  by  them  a foundation  was  laid  for  the  first  churches  of  this 
persuasion. 


474 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  colony  of  New  Amsterdam  (now  New  York)  was  settled  in  1612. 
Missionaries  and  pious  immigrants  arrived  here  in  the  very  beginning 
of  the  colony,  but  precisely  at  what  time  a church  was  first  organized 
is  not  known.  The  collegiate  church  is  supposed  to  have  been  formed 
in  1619,  though  the  earliest  period  to  which  its  records  conduct  us  is  the 
year  1639.  An  authentic  document  is  said  to  be  still  extant  containing 
a list  of  its  members  in  1622. 

The  Dutch  church  was  the  established  religion  of  the  coiony  until  it 
surrendered  to  the  British  in  1664,  'after  which  its  circumstances  were 
materially  changed.  Not  long  after  the  colony  passed  into  the  hands 
of  the  British  an  act  was  passed  which  went  to  establish  the  Episcopal 
church  as  the  predominant  party,  and  for  almost  a century  afterward 
the  Dutch  and  English  Presbyterians  and  all  others  in  the  colony  were 
forced  to  contribute  to  the  support  of  that  chui*ch. 

From  this  time  forward  emigration  from  Holland  very  materially 
declined,  but  for  a length  of  .time  the  Dutch  inhabitants  had  a prepon- 
derance in  numbers  and  wealth,  and  the  natural  increase  aided  by  a 
small  emigration  gradually  extended  their  settlements. 

The  first  judicatory  higher  than  a consistory  among  this  people  was 
a Coetus,  formed  in  1747.  The  object  and  powers  of  this  assembly  were 
merely  those  of  advice  and  fraternal  intercourse.  It  could  not  ordain 
ministers,  nor  judicially  decide  in  ecclesiastical  disputes  without  the 
consent  of  the  classis  of  Amsterdam.  The  erection  of  this  Coetus  was 
the  result  of  a movement  made  in  1737  to  throw  off  the  authority  of 
the  parent  classis.  For  a number  of  years  prior  to  this  time  many  lead- 
ing minds  in  the  American  church  had  been  discussing  the  expediency 
of  forming  entirely  independent  church  judicatories  and  training  and 
ordaining  their  own  ministers.  The  result  was  a protracted  controversy 
which  agitated  the  church  for  thirty-four  years,  embracing  the  period 
from  1737  to  1771,  and  finally  resulting  in  the  mutual  adoption  of  the 
Articles  of  Union  proposed  by  the  classis  of  Amsterdam.  The  dis- 
tinct organization  was  then  unitedly  and  harmoniously  made,  since 
which  time  the  church  has  had  a peaceful  history. 

The  following  appears,  from  the  most  reliable  authorities,  to  be  the 
order  in  which  the  churches  of  this  faith  were  planted  in  America. 
We  have  before  mentioned  the  collegiate  Church  as  the  first ; after  it 
followed  the  churches  in  Albany,  Flatbush,  New  Utrecht,  Flatlands, 
and  Esopus,  now  Kingston.  The  first  church  edifice  erected  by  the 
colony  in  New  Netherlands  (now  New  York)  appears  to  have  been 
located  near  the  lower  end  of  Stone  street,  in  New  Amsterdam.  The 
second  stood  close  down  by  the  water’s  edge,  within  the  fort  of  New 
Amsterdam  and  on  the  spot  now  called  the  Battery.  This  was  after- 
ward transferred  to  the  site  of  the  late  Garden  street  church.  The  first 
miuister  in  New  York  was  the  Rev.  Everardus  Bogardus.  The  length 
of  his  pastorate  or  the  date  of  his  arrival  cannot  be  determined.  It  is 
said  that  he  became  blind,  and  (on  the  authority  of  the  Rev.  Dr.  De- 
witt) that  in  returning  to  Holland  he  was  shipwrecked  and  lost.  From 
the  period  of  his  ministry  to  1634,  we  find  the  names  of  only  two,  Dom- 
inies, I.  and  S.  Megapolensis.  From  this  time  until  1737  the  church  was 


REFORMED  CHURCH. 


475 


for  the  most  part  in  a highly  prosperous  condition,  though  its  efforts 
were  confined  chiefly  to  what  is  now  the  State  of  New  York.  It  had 
there  a large  majority  over  all  other  denominations,  and  carried  with 
it  a large  part  of  the  wealth  and  influence  of  the  province.  It  seems 
also  to  have  been  characterized  by  great  piety  and  strict  government. 

During  the  internal  trouble  that  disturbed  it  from  1737  to  1771,  it  suf- 
fered much  in  every  way.  Many  of  its  members  were  alienated ; the 
legitimate  work  of  the  churches  in  their  mission  of  saving  souls  was 
neglected  in  a great  measure,  and  in  the  heat  of  strife  the  spirit  of 
humble  piety  which  had  characterized  it  before  could  no  longer  be  re- 
garded as  its  distinguishing  feature. 

The  church  also  during  this  period  experienced  severe  losses  from 
another  cause.  Despite  the  fact  which  was  plainly  apparent,  that  the 
English  language  was  to  become  the  common  language  of  the  count  y, 
there  was  an  unwise  persistence  in  the  use  of  the  Dutch  language  in 
the  services  of  the  church,  notwithstanding  that  a very  large  body  of 
the  younger  members  clamored  for  a change  which  would  accommodate 
both  German  and  English  hearers.  Finally,  the  point  was  yielded  and 
English  sermons  permitted,  though  not  until  many  of  their  members 
were  driven  off  into  other  denominations. 

The  first  minister  who  preached  exclusively  in  English  was  the  Rev. 
Dr.  Laidlie,  a native  of  Scotland  and  a graduate  at  Edinburgh.  He 
was  called  by  the  consistory  of  the  collegiate  church,  and  entered  on 
his  ministry  in  1764.  His  first  sermon,  preached  to  an  immense  audi- 
ence, was  founded  on  2 Cor.  v.  11.  “Knowing  the  terrors  of  the  Lord 
we  persuade  men.”  A signal  revival  of  religion  soon  commenced  under 
his  ministration,  and  the  church  greatly  flourished. 

The  statistics  of  the  denomination  in  1834  were  one  hundred  and 
sixty-seven  ministers;  one  hundred  and  ninety-seven  churches; 
twenty-one  thousand  one  hundred  and  fifteen  communicants ; about 
thirty  thousand  families,  and  one  hundred  and  fifty  thousand  souls. 
In  1847  the  minutes  of  the  General  Synod  showed : particular  synods, 
two;  classes,  twenty-four;  ministers,  two  hundred  and  eighty-nine; 
churches,  two  hundred  and  seventy-six;  communicants,  thirty-two 
thousand  eight  hundred  and  forty;  members  of  congregations,  one 
hundred  and  ten  thousand. 

In  1870  the  statistics  of  the  church  were  as  follows : churches,  four 
hundred  and  sixty-four;  ministers,  four  hundred  and  ninety-three; 
communicants,  sixty-one  thousand  four  hundred  and  forty-four  ; fami- 
lies, thirty-eight  thousand  five  hundred  and  fifty-two ; received  during 
the  year  five  thousand  nine  hundred  and  twenty-two ; number  of  cate- 
chumens, twenty-two  thousand  four  hundred  and  seventy  six;  num- 
ber under  Biblical  instruction,  twenty-three  thousand  eight  hundred 
and  thirty-six;  Sunday  school  scholars,  forty- eight  thousand  four  hun- 
dred and  eleven ; contributions  for  religious  and  benevolent  purposes, 
$281,647.3.6 ; contributions  for  congregational  purposes,  $906,034.27 ; total 
contributions,  $1,187,681.63. 

The  doctrines  of  the  church  are  those  handed  down  by  the  reformers, 
and  are  shared  in  common  by  all  branches  of  the  Reformed  Church. 


476 


DENOMINATIONS  IN  THE  UNITED  STATES. 


They  hold  that  the  Bible  is  the  only  and  all-sufficient  rule  of  faith  and 
practice,  and  reject  traditions  and  expositions  of  the  fathers  except  only 
as  they  strictly  and  rigidly  agree  with  it : — 

They  receive  the  Confession  of  Faith  of  the  Council  of  Dort;  the 
Heidelberg  catechism;  the  Compend  of  the  Christian  religion;  the 
canons  of  the  Council  of  Dort  on  the  famous  Five  Points,  (Predestina- 
tion, Atonement,  Man’s  entire  corruption  and  helplessness,  His  conver- 
sion by  grace  alone,  Perseverance  of  the  Saints  in  grace,)  as  their  creed. 

In  government  the  church  is  strictly  Presbyterian.  They  only  use  a 
different  nomenclature  in  some  respects  in  speaking  of  ecclesiastical 
affairs.  Their  primary  court  is  that  of  the  consistory—  the  same  as  that 
called  a session  in  the  Presbyterian  church.  This  consists  of  *the  three 
distinct  offices : ministers  or  bishops,  elders,  and  deacons.  The  pastor 
and  elders  meet  as  a spiritual  court  to  admit  members,  exercise  discip- 
line, &c.,  and  the  deacons  meet  statedly  to  provide  for  the  poor,  &c. 
The  pastors,  elders  and  deacons  meet  as  a consistory  for  the  transaction 
of  all  temporal  business  relating  to  their  own  church.  On  important 
occasions,  such  as  calling  a minister,  the  Great  Consistory  is  called  to- 
gether. This  is  composed  of  all  those  who  have  at  any  time  been  elders 
and  deacons  in  the  church. 

The  next  court  is  the  classis , which  corresponds  precisely  with  the 
presbytery  in  the  Presbyterian  church.  This  is  composed  of  a minis- 
ter and  an  elder  from  each  distinct  church  under  the  care  of  the  classis. 

Next  is  the  Particular  Synod,  which  consists  of  two  ministers  and 
two  elders  from  each  classis  within  its  bounds. 

The  General  Synod  is  the  highest  court,  and  from  it  there  is  no  appeal. 
It  is  composed  of  three  ministers  and  three  elders  from  each  classis 
throughout  the  entire  church.  Its  meetings  are  now  annual  for  the 
transaction  of  the  business  of  the  church. 

Until  within  a few  years  the  official  name  of  the  church  was  the 
Reformed  Dutch  Church  in  America,  but  it  gradually  became  apparent 
to  the  majority  of  the  denomination  that  this  name  was  not  only  un- 
suitable to  their  present  condition,  but  furthermore  that  it  was  abso- 
lutely a bar  to  their  growth  and  prosperity;  consequently  the  word 
“Dutch”  was  stricken  out,  leaving  the  name  as  it  should  be,  the  Re- 
formed Church  in  America.  With  this  change  also  passed  away  the 
name  of  Dominie,  by  which  pastors  or  ministers  were  formerly  styled. 
Great  care  is  taken  by  this  church  in  the  education  of  her  ministers 
and  religious  teachers.  Her  college  and  theological  seminary  at  New 
Brunswick,  N.  J.,  are  an  honor  to  the  church.  Amply  endowed  and 
furnished  with  able  professors,  they  exert  their  full  share  of  influence 
in  raising  up  a learned  and  able  ministry.  The  charter  of  the  college 
was  obtained  in  1770.  The  seminary  was  founded  and  opened  in  1810, 
with  Rev.  Dr.  John  H.  Livingston  at  its  head. 

ASSOCIATE  PRESBYTERIAN  CHURCH. 

This  church  originated  in  a secession  from  the  Established  Church 
of  Scotland,  in  the  year  1733.  Corruptions  in  the  doctrines  of  the  church 
and  tyranny  in  her  government  were  the  grounds  of  the  secession.  At 


REFORMED  CHURCH'. 


477 


the  revolution  of  1688,  when  Presbyterianism  was  restored  in  Scotland, 
hundreds  of  the  Episcopal  incumbents,  who  had  before  been  thrust 
upon  the  people,  were  retained  in  their  charges.  They  were  ignorant, 
unsound,  worthless  men,  and  many  of  them  clearly  vicious.  In  this 
way  the  leaven  of  corruption  was  introduced  into  the  Presbyterian 
Church,  and  it  spread  itself  until  many  of  the  people  and  a majority  of 
the  ministers  were  leavened.  Matters  were  brought  to  an  issue  in  1733 
by  the  presentation  of  a protest  to  the  General  Assembly  against  certain 
acts,  by  Rev.  Messrs.  E.  Erskine,  Wilson,  Moncrieff  and  Fisher.  This 
protest  excited  the  wrath  of  the  assembly,  and  having  refused  to  with- 
draw it,  these  four  ministers  were  “suspended  from  the  exercise  of  the 
ministerial  functions  and  all  parts  thereof.”  This  occurred  in  August, 
1733. 

In  the  succeeding  November  it  was  found  by  the  commission  that 
the  four  brethren  had  continued  to  exercise  their  ministry,  and  the 
order  of  the  assembly  was  to  proceed  to  a higher  censure.  The  tyran- 
nical proceedings  of  the  ecclesiastical  courts,  and  the  undaunted  bear- 
ing of  the  accused,  awakened  a wide-spread  sympathy  for  them.  Seven 
synods  sent  up  communications  to  the  commission  in  their  favor,  and 
some  presbyteries  sent  petitions  of  a like  character. 

Finally  the  commission  decided,  by  a large  majority,  to  “Loose  the 
relation  of  the  said  four  ministers  to  their  charges,  and  declare  them  no 
longer  ministers  of  this  church,  and  to  prohibit  all  ministers  of  this 
church  to  employ  them  in  any  ministerial  function.”  Seven  ministers 
of  the  commission  protested  against  this  sentence.  When  the  sentence 
was  announced  to  the  four  brethren  they  handed  in  a paper,  declaring 
themselves  under  the  necessity  of  seceding  from  the  church.  They 
soon  after  met  as  a presbytery,  and  published  what  has  generally  been 
distinguished  as  the  Extra-judicial  Testimony.  They  declined  to  act 
judicially  for  about  three  years  after  their  secession,  hoping  that  the 
breach  would  be  healed,  but  toward  this  end  no  substantial  progress 
was  made. 

It  was  soon  found  that  the  secession  was  regarded  with  favor  by  the 
better  class  of  people,  and  that  it  afforded  a very  convenient  refuge  for 
those  who  were  oppressed  by  the  system  of  patronage.  When  a min- 
ister was  intruded  upon  a congregation  against  its  will,  it  soon  came 
about  that  the  congregation  set  to  work  peaceably  to  build  a church  of 
their  own  and  call  a seceder  minister. 

In  1736  the  four  seceding  ministers  proceeded  to  judicial  acts,  and 
near  the  close  of  that  year  published  their  “Judicial  Testimony.”  They 
appointed  Mr.  Wilson  Professor  of  Theology,  and  at  his  death  Mr. 
Moncrieff  filled  the  chair. 

In  May,  1739,  a libel  was  framed  against  them  by  the  commission  of 
the  assembly  and  laid  before  the  assembly  itself.  It  charged,  in  sub- 
stance, their  secession  and  their  acting  as  an  independent  court  of  Christ. 
Being  summoned,  the  seceders,  now  eight  in  number,  appeared  as  a 
constituted  presbytery  at  the  bar  of  the  assembly  and  formally  denied 
its  authority.  The  next  year  the  assembly  passed  an  act  of  deposition 
against  them,  and  they  were  violently  thrust  out  of  their  places  of 
worship. 


31 


478 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Notwithstanding  these  trials  in  their  early  history,  the  associate 
presbytery  had  soon  increased  so  much  in  number  that  they  found  it 
necessary  to  constitute  themselves  into  a synod,  to  consist  of  three  pres- 
byteries. This  was  done  in  1714,  at  which  time  the  whole  number  of 
settled  ministers  was  twenty-six. 

Not  long  after  this  a question  came  before  them  in  regard  to  the  law- 
fulness of  swearing  certain  Burgess  oaths,  containing  this  clause: 
“ Here  I protest,  before  God  and  your  Lordships,  that  I profess  and 
allow  with  my  heart  the  true  religion  presently  professed  within  this 
realm  and  authorized  by  the  laws  thereof : I shall  abide  thereat  and  de- 
fend the  same  to  my  life’s  end,  renouncing  the  Roman  religion  called 
papistry.” 

The  synod  was  nearly  equally  divided  upon  this  point.  Two  years 
of  sharp  contention  ensued,  and,  in  1747,  a breach  took  place  and  two 
distinct  synods  were  formed,  the  General  Associate  or  Anti-burgher 
Synod  and ‘the  Associate  or  Burgher  Synod.  After  a separation  of  over 
seventy  years  these  two  branches  were  re-united  September  8,  1820. 
Having  given  an  account  of  the  rise  of  this  church  in  Scotland,  we 
must  now  turn  our  attention  to  the  church  in  America. 

The  Associate  brethren  were  characterized  by  a missionary  spirit 
from  the  first,  and  their  particular  attention  was  addressed  to  the 
American  field. 

In  1736  a letter  was  received  from  Pennsylvania  urgently  requesting 
that  either  an  ordained  minister  or  a probationer  be  sent  over  to  labor 
in  that  district.  This  the  presbytery  was  not  then  able  to  do.  In  1750 
petitions  were  again  sent,  addressed  to  the  Anti-burgher  Synod,  from 
some  of  the  colonists  of  Eastern  Pennsylvania.  In  1751  urgent  applica- 
tions were  again  made  by  Rev.  Alex.  Craighead,  of  Pennsylvania,  and  a 
number  of  other  persons,  earnestly  beseeching  the  synod  to  send  min- 
isters to  labor  in  that  part  of  America.  The  synod  accordingly  ap- 
pointed Mr.  James  Hume,  a licentiate,  and  Mr.  John  Jamison,  student, 
after  being  licensed  to  be  ordained,  and  sent  to  Pennsylvania  as  mis- 
sionaries. Both  these  young  men,  however,  were  called  and  settled  in 
congregations  at  home,  and  thus  the  design  was  frustrated.  In  1753,  Mr. 
Alexander  Gellatly  was  appointed  to  this  important  work,  and  had  the 
honor  to  become  the  first  missionary  of  the  Associate  Church  in  this 
country,  and  is  entitled  to  the  name  of  the  Father  of  Secession  in  the 
United  States.  In  the  latter  part  of  that  year  he  arrived,  accompanied 
by  Rev.  Andrew  Arnot,  who  was  temporarily  to  assist  him. 

The  two  found  an  extensive  field  of  labor,  much  larger  than  they 
could  possibly  attend  to.  Their  labors  were,  for  some  years,  confined 
chiefly  to  Lancaster,  Chester  and  York  counties,  Pennsylvania. 

Soon  after  their  arrival,  according  to  instructions,  they  constituted 
themselves  into  a presbytery,  named  the  “Associate  Presbytery  of 
Pennsylvania,”  subordinate  to  the  Associate  Anti-burgher  Synod. 
The  Presbyterians  who  had  been  occupying  the  field  before  them,  in- 
vited them  to  join  with  them,  and  upon  their  declining  to  do  so  they 
issued  a warning  against  the  associate  body,  denouncing  them  as  schis- 
matics, separatists  and  hereticals.  A protracted  controversy  between 
the  two  bodies  ensued. 


REFORMED  CHURCH. 


479 


In  1758  Matthew  Henderson  arrived  as  a missionary  from  Scotland, 
and  was  settled  at  Oxford,  and  Pencader  in  Chester  couni y.  In  1 761 
Mr.  Gellatly  died  in  the  forty-second  year  of  his  age.  In  the  sanoe 
year  Mr  John  Mason,  father  of  Dr.  John  Mason,  of  New  York,  arrived 
and  settled  in  New  York.  At  this  time  the  Associate  Presbytery  of 
Pennsylvania  consisted  of  only  three  ministers — Proud  fit,  of  Pequa, 
Henderson,  of  Oxford,  and  Pencader  and  Oxford,  of  New  York. 

Hitherto  all  the  missionaries  sent  had  been  connected  with  the 
Anti-burgher  Synod,  but,  in  1764,  Rev.  Thos.  Clark  (known  as  Dr.  Clark) 
arrived  in  America  with  most  of  his  congregation,  of  Ballibay,  Ire- 
land. They  were  connected  with  the  Burgher  Synod.  Arriving  at 
New  York,  part  of  the  people  went  to  Long  Cane,  South  Carolina,  and 
the  rest,  with  their  minister,  settled  at  Salem,  New  York  The  next 
year  Dr.  Clark,  having  assented  to  certain  articles,  was  received  as  a 
member  of  the  Associate  Presbytery  of  Pennsylvania.  This  union  be- 
tween Burghers  and  Anti-burghers  was,  by  instructions  from  the  Anti- 
burgher Synod,  dissolved  in  1771. 

In  1776  an  associate  presbytery  was  so  far  strengthened  that  it  was 
found  expedient  to  divide  it  into  two  presbyteries.  The  Presbytery  of 
Pennsylvania  consisted  of  ten  ministers,  and  the  Presbytery  of  New 
York  consisted  of  three  ministers.  These  two  were  co-ordinate  but 
both  subordinate  to  the  Synod  of  Edinburgh.  During  the  Revolutionary 
war  their  allegiance  to  the  church  of  the  mother  country  was  sensibly 
weakened.  A movement  was  set  on  foot  to  unite  the  two  associate 
bodies  and  the  reformed  presbyteries  into  one  ecclesiastical  body.  This 
resulted  in  the  union  at  Pequa,  June  13,  1782.  Several  ministers  and 
elders  protested  and  appealed  to  the  Associate  Synod  of  Scotland,  and 
their  protest  not  being  admitted  they  withdrew,  claiming  to  be  the 
true  Associate  Presbytery  of  Pennsylvania.  The  united  body  took  the 
name  of  the  Associate  Reformed  Church. 

Our  present  business  is  to  follow  the  history  of  the  protesting  body 
(which  still  retained  its  former  name)  down  to  the  present  time.  The 
church  was  now  greatly  weakened,  and  missionaries  were  soon  sent 
to  its  aid  from  Scotland.  The  first  of  these  were  Messrs.  Anderson  and 
Beveridge,  and  a number  of  others  followed  before  the  close  of  the 
century.  In  1784  the  presbytery  issued  a narrative  and  testimony. 
Subordination  to  the  Synod  was  found  inconvenient  and  disadvanta- 
geous, and  the  testimony  was  adopted  without  consulting  with  the 
synod.  This  called  forth  expressions  of  dissatisfaction,  but  practically 
subordination  became  gradually  a dead  letter  thereafter. 

In  1794  the  church  established  a theological  seminary  in  Beaver 
county,  Pennsylvania,  of  which  Dr.  John  Anderson  continued  to  be 
the  sole  professor  until  1819,  when  he  resigned,  owing  to  age.  The  num- 
ber of  students  was  very  small,  the  average  attendance  being  not  more 
than  four  or  five  and  the  highest  number  nine.  In  1800  a Synod  was 
constituted,  consisting  of  four  presbyteries— Philadelphia,  Cambridge, 
Chartiers  and  Kentucky  (now  Miami.)  Its  first  meeting  was  at  Phila- 
delphia, May  20,  1801.  The  evil  of  slaveholding  had  engaged  the  at- 
tention of  the  church  for  many  years,  and,  in  1811,  at  the  synod  in 


480 


DENOMINATIONS  IN  THE  UNITED  STATES, 


Canonsburg,  an  act  was  passed  declaring  it  a moral  evil  to  hold  negroes 
in  bondage,  directing  the  members  of  the  church  to  set  them  at  liberty 
or  to  treat  them  as  free  in  the  matters  of  food,  clothing  and  wages. 
Those  who  refused  were  declared  unworthy  of  church  fellowship. 
These  provisions  not  being  complied  with,  the  synod,  in  1831,  passed 
an  act  by  which  all  slaveholders  were  forthwith  excluded  from  her 
communion.  The  effect  of  this  was  to  entirely  extinguish  the  Asso- 
ciate Presbytery  of  the  Carolinas,  and  at  the  same  time  to  purge  the 
church  of  the  sin  of  slaveholding. 

In  1820  the  theological  seminary  in  Beaver  county,  having  been 
given  up,  two  others  were  established ; one  at  Philadelphia,  of  which 
Dr.  Banks  was  chosen  professor,  and  the  other  at  Canonsburg,  with 
Dr.  Ramsey,  as  professor. 

The  union  of  the  two  branches  of  the  secession  in  Scotland  at  this 
time  caused  considerable  controversy  in  the  American  church,  which 
was  not  finally  ended  until  1835.  In  1826  the  synod  condemned  the 
union  “ as  a defection  from  a covenanted  Reformation,”  and  they  subse- 
quenty  agreed  to  continue  in  union  with  the  protesters. 

In  1820  overtures  were  made  by  the  Associate  Reformed  Synod  of  the 
West  for  a union  of  the  two  bodies,  and  correspondence  and  meetings 
of  committees  followed  for  two  years.  Finally,  however,  through  a 
very  trifling  cause,  the  whole  matter  fell  through. 

In  1822  the  presbyteries  of  the  church  were  seven  in  number,  em- 
bracing sixty-one  congregations  and  7,378  communicants.  In  1825  the 
church  commenced  missionary  operations  in  the  West,  which  were 
continued  from  year  to  year  until  they  had  been  the  means  of  organ- 
izing six  presbyteries,  some  of  them  the  largest  in  the  denomination. 
In  1826  the  Eastern  Seminary  ceased  to  exist,  owing  to  the  death  of  Dr. 
Banks,  its  professor.  In  1842  the  synod  commenced  missionary  effort 
in  the  foreign  field.  Two  missionaries  were  appointed  to  labor  on  the 
island  of  Trinidad.  Others  were  sent  to  California  and  Oregon.  They 
also  established  a presbytery  in  Hindoostan. 

In  1851  the  Reformed  Dissenting  Presbytery  proposed  a union  with 
this  church,  which  was  effected.  In  1854  the  presbyteries  of  Cambridge, 
Albany,  and  Vermont  (which,  in  1840,  had  withdrawn  from  the  church 
and  claimed  to  be  the  true  associate  synod)  reunited  with  it.  In  1858  a 
union  was  effected  between  the  Associate  and  Associate  Reformed 
churches,  and  they  chose  as  their  name  the  “United  Presbyterian 
Church.”  For  an  account  of  their  union  and  the  doctrines  of  the 
church  the  reader  is  referred  to  the  sketch  of  that  church  which  will 
be  found  in  its  proper  place. 

When  the  two  bodies  united  the  Associate  Church  consisted  of  21 
presbyteries,  293  congregations,  and  23,505  members. 

ASSOCIATE  REFORMED  CHURCH. 

The  Associate  Reformed  Church  had  its  origin  in  a union  which  was 
agreed  upon  at  Pequa,  Pennsylvania,  June  13,  1782,  between  the  Asso- 
ciate and  the  Reformed  Presbyterian  churches,  and  took  its  title  from  a 
union  of  the  names  of  the  two  bodies.  The  Associate  wa3  the  older  of 


REFORMED  CHURCH. 


481 


these  churches  in  this  country,  and  until  the  war  of  the  Revolution  it 
continued  in  subjection  to  the  Synod  of  Scotland.  The  war  inter- 
rupted their  intercourse  with  the  Synod,  and  the  Associate  people,  the 
earliest  and  warmest  advocates  of  American  independence,  began  to 
agitate  the  question  of  a separation  from  the  Synod  and  a union  of  the 
different  Presbyterian  bodies  in  this  country.  First,  the  Burgher  and 
Anti-burgher  portions  of  the  Associate  church  united.  Next,  overtures 
were  made  to  the  Presbyterian  Synod  of  New  York  and  Philadelphia 
for  a union,  but  these  resulted  in  failure.  Afterwards  a union  with  the 
Reformed  (Covenanter)  Presbytery  was  proposed.  Some  twenty  con- 
ventions were  held  in  reference  to  it,  and  at  length  the  Reformed  Pres- 
bytery, the  Associate  Presbytery  of  New  York,  and  nearly  all  the 
members  of  the  Presbytery  of  Pennsylvania  united  in  one  organic  body 
which  constituted  the  Associate  Reformed  Church.  This  was  consum- 
mated at  Pequa,  and  the  Synod  was  formally  constituted  in  Philadel- 
phia on  the  30tli  of  October,  1782.  The  basis  of  the  union  consisted 
chiefly  in  a modification  of  the  doctrine  of  the  Westminster  Confession 
of  Faith  concerning  the  power  of  civil  magistrates  in  matters  of  reli- 
gion, and  an  adaptation  of  the  form  of  church  government  to  the  Word 
of  God  and  the  circumstances  of  the  church  in  this  country.  The  united 
body  then  consisted  of  three  presbyteries  and  fourteen  ministers. 

On  the  31st  of  May,  1799,  the  Synod  issued  its  formal  standards  at 
Greencastle,  Pennsylvania. 

From  this  time  forward  the  church  prospered  and  grew  rapidly.  Soon 
its  churches  were  scattered  over  the  country  from  the  Canadas  to  the 
Carolinas  and  southwest  as  far  as  Kentucky.  In  October,  1802,  the 
Synod  was  divided  into  four  subordinate  Synods,  viz : New  York,  Penn- 
sylvania, Scioto  and  the  Carolinas.  On  May  30th,  1804,  the  first  Gen- 
eral Synod  met  in  Greencastle,  Pennsylvania,  of  which  Rev.  Alex. 
Dobbin  wTas  chosen  Moderator. 

The  province  of  the  General  Synod  was  declared  to  be  to  preside  over 
the  religious  interests  of  the  church  at  large.  It  was  also  the  highest 
court  of  appeal.  It  soon  began,  however,  to  transact  all  the  important 
business  of  the  church,  so  that  the  subordinate  synods  being  of  little 
interest  or  importance,  were  given  up.  This  centralizing  of  power  pro- 
duced trouble ; unhappy  feelings  were  excited,  and  in  1820  the  entire 
Synod  of  Scioto  withdrew  all  connection  with  the  General  Synod,  and 
the  following  year  the  synod  of  the  Carolinas  asked  to  be  constituted  an 
independent  synod.  , 

About  this  time  propositions  were  made  for  a union  with  the  Re- 
formed Dutch  Church,  but  this  result  w’as  not  accomplished.  In  1821 
overtures  were  made  by  the  General  Assembly  of  the  Presbyterian 
Church  for  an  organic  union.  A basis  of  union  was  prepared  by  a joint 
committee,  and  in  1822  it  was  adopted  by  the  General  Synod  of  the 
Associate  Reformed  Church  by  a vote  of  seven  to  five.  The  General 
Synod  was  then  declared  dissolved  and  its  members  invited  to  seats  in 
the  General  Assembly.  Thus  terminated  the  General  Synod,  but  the 
great  mass  of  the  ministry  and  membership  did  not  acquiesce  in  the 
union  and  set  themselves  at  once  to  the  work  of  perpetuating  the  Asso- 
ciate Reformed  body  on  true  and  proper  grounds. 


I 


432 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  Associate  Reformed  Synod  of  the  West  had,  in  1820,  constituted 
itself  an  independent  Synod.  It  was  then  composed  of  fourteen  minis- 
ters and  eight  elders.  This  now  became  the  nucleus  of  the  church  in 
the  West,  and  her  interests  again  advanced  rapidly.  Numerous 
churches  were  organized,  new  presbyteries  were  formed,  and  in  Octo- 
ber, 1839,  a new  Synod  was  formed,  styled  the  Second  Associate  Re- 
formed Synod  of  the  West,  which  held  its  first  meeting  at  Hamilton, 
Ohio,  the  following  year. 

In  October,  1852,  a third  Synod  was  organized,  named  the  Associate 
Reformed  Synod  of  Illinois,  whose  first  meeting  was  held  at  Oquacoka, 
Illinois.  These  several  Synods  were  placed  under  the  care  of  the  Gen- 
eral Synod  of  the  Associate  Reformed  Church  of  the  West.  In  1858  it 
had  three  subordinate  Synods  ; twenty-two  presbyteries ; 360  churches 
and  congregations ; 23,916  communicants ; two  theological  seminaries, 
several  colleges,  higher  schools  and  academies,  and  three  foreign  mis- 
sionary fields. 

The  Synod  of  the  Carolinas  which  in  1821  became  an  independent 
synod,  called  the  Associate  Reformed  Synod  of  the  South,  numbered 
in  1858  eight  presbyteries  and  sixty-five  ministers,  and  had  an  efficient 
college  and  theological  seminary  under  its  care  at  Due  West,  South 
Carolina. 

The  Synod  of  New  York  having  never  withdrawn  from  the  General 
Synod,  and  not  having  acceded  in  any  way  to  the  act  of  union  with  the 
Presbyterian  Church  in  1822,  upon  that  event  occupied  the  ground  and 
claimed  the  rights  of  the  General  Synod.  It  now  numbers  six  presby- 
teries, forty-seven  churches,  and  7,368  communicants.  It  has  a theo- 
logical seminary  and  an  efficient  band  of  missionary  laborers  in  the 
foreign  field. 

Until  1855  these  different  Synods  had  been  independent,  though  ad- 
hering to  the  same  standards,  but  on  May  17th  of  that  year  a union 
was  effected  between  the  Synod  of  New  York  and  the  General  Synod 
of  the  West,  under  the  name  of  the  General  Synod  of  the  Associate 
Reformed  Church.  The  Synod  of  the  South  continued  its  separate  ex- 
istence. 

In  1S58  a union  was  effected  between  the  Associate  and  Associate  Re- 
formed churches,  and  the  united  body  assumed  the  name  of  the  United 
Presbyterian  Church.  In  this  union  there  was  no  sacrifice  of  essential 
points  of  doctrine  on  the  part  of  either  body,  as  there  were  before  but 
slight  differences  between  them.  Therefore,  the  reader  is  referred  to 
the  article  on  the  United  Presbyterian  Church  for  a resume  of  the  doc- 
trines of  this  church. 

REFORMED  PRESBYTERIAN  CHURCH. 

The  sixteenth  century  saw  the  beginning  of  that  glorious  revival  of 
evangelical  religion,  the  Protestant  Reformation.  In  Scotland  it  may 
be  said  to  have  assumed  practical  shape  in  1559,  when,  under  the  preach- 
ing of  John  Knox,  the  people  were  brought  to  regard  the  Church  or 
Rome  with  such  hostility  that  the  Queen  Regent  avowed  her  intention 


J 


REFORMED  CHURCH, 


483 


to  suppress  the  Reformation  with  fire  and  sword.  This  precipitated  the 
crisis,  and  induced  the  Reformers  to  combine  and  arm  themselves  in 
self-defence. 

The  Protestant  movement  had  no  political  character  prior  to  this.  Its 
friends  did  not  desire  to  overthrow  the  existing  government.  All  they 
sought  was  to  reform  the  abuses  in  the  Church,  and  practise  their  own 
religion  without  molestation.  This  was  refused  them,  and  their  non- 
conformity to  the  Papal  establishment  was  proclaimed  to  be  a crime  to 
be  punished  by  civil  pains  and  penalties.  Thus  the  alternative  was 
forced  upon  them  either  to  abandon  their  faith  aud  submit  to  the  bond- 
age of  Anti-Christian  superstition  without  reserve  or  inquiry,  or  to 
assert,  defend,  and  maintain  their  conscientious  liberties  against  all 
opposers.  They  chose  the  latter  course. 

From  this  time  forward  the  progress  of  the  Reformation  was  rapid. 
In  1580  the  authority  of  the  Pope  was  renounced,  the  Bible  was  declared 
free  to  all,  and  a Confession  of  Faith  and  Book  of  Discipline,  giving  to 
the  Church  a Presbyterian  constitution,  were  adopted.  In  1580  the 
Scottish  Reformers  entered  into  a solemn  covenant,  which  was  sub- 
scribed and  sworn  to  by  the  king  and  people  of  all  ranks.  This  was 
called  the  “National  Covenant,”  and  it  defined  and  gave  stability  to 
the  First  Reformation.  In  subscribing  to  it  the  covenanters  solemnly 
bound  themselves  to  adhere  to  and  defend  the  true  religion,  as  expressed 
in  the  Confession  of  Faith,  and  to  forbear  from  the  practice  of  the  inno- 
vations recently  introduced,  which,  in  their  belief,  were  “ contrary  to 
the  Word  of  God  and  tending  to  the  re-establishment  of  the  Popish 
religion  and  tyranny.”  Thus  arose  the  Reformed  Presbyterian  Church. 

The  union  of  the  crowns  of  Scotland  and  England  in  1603  resulted  in 
a hierarchy  which  was  deemed  dangerous  in  the  last  degree  to  the 
Presbyterian  interests.  This  united  in  still  closer  bonds  the  friends  of 
ecclesiastical  liberty.  When  King  James  VI,  on  the  death  of  Queen 
Elizabeth  of  England,  became  monarch  of  that  kingdom  also,  he  laid 
aside  his  Presbyterian  principles  and  became  one  of  the  strongest 
asserters  of  arbitrary  power.  He  held  that  the  King  is  the  Head  of 
the  Church,  and  “that  Presbytery  was  fit  only  for  a nation  of 
republicans.” 

In  1617  James  endeavored  to  impose  on  the  Church  of  Scotland  the 
whole  system  of  superstitions  and  fantastic  rites  observed  in  the  Eng- 
lish Church,  but  upon  the  first  attempt  to  introduce  the  carved  and 
tinselled  images,  so  unmistakable  were  the  murmurings  of  the  people 
that  the  bishops  took  the  alarm  and  wisely  laid  them  aside.  The  Eng- 
lish liturgy  was,  however,  read  every  day  in  the  Royal  Chapel,  and  for 
the  first  time  since  the  Reformation  the  sound  of  instrumental  music 
was  heard  there.  What  was  first  introduced  into  the  Royal  Chapel  was 
but  a prelude  to  foisting  the  same  upon  the  people. 

In  1618  an  assembly  held  in  Perth  passed  certain  acts  for  the  intro- 
duction to  Scotland  of  some  English  ceremonies.  These  were,  kneeling 
at  sacrament;  the  private  administration  of  baptism  ; private  commu- 
nicating; the  observance  of  holidays;  and  confirmation.  They  are 
known  as  the  “Five  Articles  of  Perth;”  they  were  ratified  by  Parlia- 


484 


DENOMINATIONS  IN  THE  UNITED  STATES. 


ment  and  became  the  law  of  the  land.  Their  rigorous  enforcement 
followed,  which  resulted  in  the  banishment  of  many  ministers  eminent 
for  piety,  learning,  and  eloquence.  Some  of  these  repaired  to  Ger- 
many, and  others  to  the  north  of  Ireland,  where  they  laid  the  founda- 
tion of  the  Presbyterian  Church  of  that  country. 

In  1633  King  Charles  imposed  upon  Scotland  a “Service  Book,” 
which  destroyed  the  last  vestige  of  the  ancient  worship  of  the  Reforma- 
tion Church.  In  1637  the  liturgy  of  the  “ Service  Book”  was  ordered 
to  be  introduced  into  the  churches  of  Scotland.  It  was  at  the  first  ser- 
vice of  this  kind  at  Edinburgh  that  an  old  woman  named  Janet  Geddes 
seized  the  stool  on  which  she  had  been  sitting  aud  discharged  it  at  the 
dean’s  head,  saying,  “Villain,  dost  thou  say  mass  at  my  lug?”  Her 
example  was  followed  by  others,  and  the  dean  was  obliged  to  flee. 
This  was  the  signal  for  a most  determined  resistance  to  the  innovations 
from  all  parts  of  Scotland,  and  the  result  was  the  great  moral  revolu- 
tion of  1638.  In  this  year,  while  Charles  I and  Parliament  were  con- 
tending, the  Protestants  of  Scotland  entered  into  a solemn  league  and 
covenant  with  the  English  Parliament,  by  which  the  independence  of 
the  Presbyterian  churches  was  confirmed.  It  was  at  this  time  that  the 
Scottish  Presbyterians  began  to  be  styled  “ Covenanters.” 

At  the  accession  of  William  and  Mary  in  1689,  Episcopacy  wa3  estab- 
lished in  England  and  Ireland,  and  Presbyterianism  in  Scotland.  This 
retained  the  very  obnoxious  feature  against  which  the  Covenanters  had 
so  long  struggled — royal  supremacy  over  the  church — and  a portion  of 
them  dissented  from  it,  urging,  1st.  That  the  Solemn  League  and 
Covenant,  which  they  considered  the  constitution  of  the  empire,  was 
entirely  disregarded  in  its  arrangements;  and,  2d.  That  the  civil  rulers 
usurped  an  authority  over  the  church  which  virtually  destroyed  her 
spiritual  independence,  and  was  at  variance  with  the  sole  headship  of 
the  Redeemer. 

For  more  than  sixteen  years  these  remained  without  a ministry, 
organizing  themselves  into  praying  societies  aud  meeting  statedly  for 
religious  worship.  In  1706  the  Rev.  John  MacMillan  left  the  estab- 
lished church  and  joined  them.  The  Rev.  Mr.  Nairne  followed,  from 
the  secession  church  in  1743,  and  these  two,  with  ruling  elders,  con- 
stituted the  “ Reformed  Presbytery.”  Through  this  body  the  Reformed 
Presbyterians  in  America  received  their  present  ministry. 

From  the  early  part  of  the  eighteenth  century  the  persecutions  at 
home  had  gradually  driven  a number  of  Covenanters  and  their  families 
to  America.  In  1743  the  Rev.  Mr.  Craighead  collected  the  Covenanters 
of  Pennsylvania  together  and  induced  them  to  bind  themselves  to  abide 
by  and  maintain  their  principles.  In  1752  the  Rev.  Mr.  Cuthbertson 
arrived  in  America  from  the  Reformed  Presbytery  of  Scotland,  and 
being  joined  by  Messrs.  Lind  and  Dobbin,  from  the  Reformed  Presby- 
tery of  Ireland,  in  1774  a presbytery  was  constituted  and  the  Church 
took  her  stand  as  a distinct  visible  community  in  the  North  American 
Colonies. 

Her  growth  was  slow  until  1782,  which  year  was  signalized  by  tlia 
union  of  the  presbyteries  of  the  Associate  and  Reformed  Churches, 


UNITED  PRESBYTERIAN  CHURCH. 


485 


which  gave  origin  to  the  “Associate  Reformed  Church  in  the  United 
States.”  A portion  of  the  Associate  Church  and  one  of  her  ministers, 
however,  did  not  approve  of  the  union,  and  a large  number  of  the 
people  of  the  Reformed  Presbyterian  Church  were  also  opposed  to  it. 
Neither  of  these  bodies  would  enter  into  it  when  consummated,  and 
thus  both,  though  diminished  in  numbers,  retained  their  distinctive 
organizations.  Hence,  instead  of  the  consolidation  of  two  bodies  into 
one,  there  resulted  but  the  addition  of  a new  body  to  the  original 
number. 

Within  ten  years  from  this  time  four  ministers  emigrated  from 
Europe  to  aid  in  maintaining  the  Reformed  Presbyterian  cause.  They 
were  the  Revs.  Reid,  McGarragh,  King,  and  McKinney.  In  1798  the 
Rev.  Messrs.  McKinney  and  Gibson,  with  ruling  elders,  proceeded  to 
constitute  the  “ Reformed  Presbytery  of  the  United  States  of  North 
America.”  Thus  the  Church  took  her  stand  on  American  ground. 
Some  Reformed  Presbyterians  have,  from  time  to  time,  entertained  the 
opinion  that  the  Constitution  and  government  of  the  United  States  are 
essentially  infidel  and  immoral,  and-  that,  therefore,  they  should  be 
dissenters  from  both,  and  principally  on  the  ground  of  maintaining 
this  opinion  a number  of  ministers  with  adherents,  in  1833,  seceded 
from  the  General  Synod,  and  up  to  the  present  time  the  two  bodies 
have  maintained  a separate  existence,  each  claiming  to  be  the  original 
church.  The  seceding  party  of  1833  assumed  the  name  of  the  “ Synod 
of  the  Reformed  Presbyterian  Church,”  while  the  other  body  retains 
the  name  which  the  church  had  before  the  division,  viz.:  “The 
General  Synod  of  the  Reformed  Presbyterian  Church.” 

The  doctrinal  principles  of  the  Church  are  thoroughly  Calvinistic. 
Their  leading  doctrines  and  order  of  worship  are  substantially  the  same 
as  those  of  the  Presbyterian  Church  (to  which  the  reader  is  referred,) 
except  in  the  following  respects : 

1.  That  in  singing  God’s  praise  the  Psalms  are  to  be  used  in  social 
worship,  to  the  exclusion  of  all  imitations  and  uninspired  compositions. 

2.  Sacramental  communion  is  not  to  be  extended  to  those  who  do  not 
approve  the  principles  of  this  particular  church  or  submit  themselves 
to  her  authority.  Not  that  she  designs  by  this  to  unchurch  any  other 
denomination,  but  she  does  not  feel  at  liberty  to  allow  every  man  to  be 
the  judge  of  his  own  qualification  for  sealing  ordinances. 

This  church  possesses  a high  character  in  respect  to  the  training  of 
children  to  fear  God,  and  is  a self-denying  missionary  body.  Among 
its  ministers  are  men  eminent  for  piety  and  learning.  Its  growth  in 
this  country  has  been  slow.  The  following  statistics  will  show  the  con- 
dition of  the  two  branches  respectively  in  1871 : 

The  General  Synod  of  the  Reformed  Presbyterian  Church  (which 
was  the  name  before  the  division)  has  presbyteries,  7 ; ministers  and 
licentiates,  41 ; congregations,  66 ; communicants,  6,670 ; theological 
seminaries,  1 ; foreign  missions,  1. 

The  Synod  of  the  Reformed  Presbyterian  Church  has  presbyteries, 
8;  ministers  and  licentiates,  86;  congregations,  87;  communicants, 
8,577  ; theological  seminaries,  1 ; foreign  missions,  1 ; Sunday-school 


486 


DENOMINATIONS  IN  THE  UNITED  STATES. 


scholars,  2,303.  Contributions  for  the  year — foreign  missions,  $7,465.10 ; 
home  missions,  $4,146  ; freedmen’s  mission,  $2,359.21 ; theological  sem- 
inaries, $3,062.80 ; church  building,  $28,355.09  ; pastors’  salaries,  $59,442. 
66;  all  other  objects,  $40,311.61.  The  churches  of  the  Reformed  Pres- 
byterian Church  are  located  principally  in  the  Middle  and  Western 
States. 

UNITED  PRESBYTERIAN  CHURCH  OF  NORTH  AMERICA. 

The  United  Presbyterian  Church  was  formed  in  Pittsburgh,  Penn- 
sylvania, May  26,  1858,  by  a union  of  the  Associate  and  Associate  Re- 
formed Churches  of  North  America.  These  churches  claimed  as  their 
common  parent  the  Church  of  Scotland,  and  were  substantiaUy  one  in 
doctrine,  worship,  and  church  government. 

Of  the  same  family  was  the  Reformed  Presbyterian  Church.  The 
members  composing  these  different  churches  were  intermingled  all 
over  the  country,  and  in  their  divided  condition  their  congregations 
were  so  small  as  to  be  unable  in. many  cases  to  support  pastors.  The 
consequence  was  that  in  many  portions  of  the  country  these  people 
were  not  able  to  enjoy  the  preached  word  by  ministers  of  their  own 
faith. 

To  remedy  this  evil,  and,  if  possible,  to  bring  these  Churches  into  a 
closer  relation,  a call  for  a convention  was  issued,  and  delegates. from 
the  three  denominations  assembled  in  Pittsburgh,  October  17th,  1838. 
This  convention  contemplated  only  a “ nearer  approximation  pre- 
paratory to  organic  union,”  and  measures  were  taken  for  a fraternal 
exchange  of  pulpits  and  a union  in  meetings  for  prayer  and  other  reli- 
gious exercises. 

The  second  convention  was  held  in  Philadelphia,  on  September  29th, 
1839.  On  this  occasion  there  was  a free  interchange  of  opinions  upon 
subjects  on  which  it  was  supposed  there  existed  a diversity  of  views, 
which  might  present  some  difficulty  in  the  way  of  union,  such  as 
psalmody,  communion,  slavery,  testimony  bearing,  and  covenanting, 
but  it  appeared  that  there  existed  a remarkable  degree  of  harmony. 
Further  than  a full  discussion  no  steps  toward  union  were  taken  at 
this  time. 

Other  conventions  followed  in  1841  and  1842,  and  at  the  latter  one  it 
was  resolved  that  there  was  such  a degree  of  harmony  and  unanimity 
on  the  more  prominent  subjects  as  to  encourage  the  convention  to  take 
further  measures  toward  a visible  ecclesiastical  union.  In  1845  the 
convention  met  for  the  seventh  time,  and  adopted  a Confession  and 
Testimony  as  a basis  of  union.  This  basis  was  submitted  to  the  su- 
preme judicatories  of  the  respective  churches,  but,  after  consideration, 
it  did  not  prove  entirely  acceptable.  The  eighth  meeting  of  the  con- 
vention was  marked  with  discouragement,  and  it  adjourned  sine  die , 
after  resolving  “ That  this  Convention  finds  nothing  more  that  it  can 
do  at  present  in  furtherance  of  the  object  of  its  appointment.” 

This  action  had  a salutary  effect  upon  the  people,  who  were,  with 
few  exceptions,  strongly  favorable  to  union.  They  redoubled  thei2 


UNITED  PRESBYTERIAN  CHURCH. 


487 


efforts  to  create  an  overwhelming  sentiment  in  favor  of  the  measure. 
The  General  Synod  of  the  Associate  Reformed  Church  took  up  the 
matter  and  appointed  delegates  to  attend  a future  convention,  should 
the  sister  churches  or  either  of  them  concur  in  the  measure.  At  this 
time  the  Reformed  Presbyterian  Church  withdrew  and  no  longer  co- 
operated in  the  efforts  to  effect  a union  of  the  churches. 

At  length  a basis,  framed  in  accordance  with  the  general  principles 
which  had  been  approved  by  the  supreme  judicatories  of  the  Associate 
and  Associate  Reformed  Churches  respectively,  was  prepared  by  a 
committee,  which,  being  presented  to  the  Synods,  was  by  them  trans- 
mitted in  overture  to  the  Presbyteries.  After  revising  the  reports  of 
the  Presbyteries  at  the  annual  meeting  of  the  supreme  judicatories  the 
basis  was  adopted  by  them  both,  with  the  understanding  that  the 
formal  consummation  of  the  union  should  take  place  at  the  time  of  the 
annual  meeting  in  1858. 

On  Wednesday,  May  26,  1858,  the  union  of  the  Associate  and  the 
Associate  Reformed  Churches  was  consummated  in  Pittsburgh,  Pa., 
and  the  measure  was  hailed  with  rejoicings  by  the  people  of  both 
churches  throughout  the  land.  Of  the  “Testimony  of  the  United 
Presbyterian  Church,”  we  give  the  following  as  the  substance : 

Article  1.  The  Scriptures  are  in  every  part  the  inspired  Word  of  God 
both  in  language  and  in  sentiment,  and  are  the  only  rule  of  faith  and 
practice. 

Article  2.  Jesus  Christ  is  Supreme  God,  being  one  in  essence  with 
the  Father,  and  also  the  Son  of  God  in  respect  of  his  natural,  neces- 
sary, and  eternal  relation  to  the  Father. 

Article  3.  God  created  man  in  a state  of  perfect  holiness  and  'with 
perfect  ability  to  obey  him,  and  entered  into  a covenant  with  him,  in 
which  covenant  Adam  was  the  representative  of  all  his  natural  pos- 
terity, so  that  in  him  they  were  to  stand  or  fall  as  he  stood  or  fell. 

Article  4.  Our  first  parents,  by  breach  of  covenant  with  God,  sub- 
jected themselves  to  his  eternal  wrath  and  brought  themselves  into  a 
state  of  depravity  wholly  inclined  to  sin,  and  unable,  of  themselves,  to 
perform  a single  act  of  acceptable  obedience  to  God ; that  their  posterity 
are  born  in  the  same  state  of  guilt,  depravity,  and  inability,  and  so  will 
continue  until  delivered  therefrom  by  the  grace  of  our  Lord  Jesus 
Christ. 

Article  5.  That  Jesus  Christ,  by  appointment  of  the  Father  and  by 
his  own  voluntary  act,  placed  himself  in  the  room  of  a definite  number 
who  were  chosen  in  him  before  the  foundation  of  the  world  ; so  that  he 
was  their  proper  and  legal  surety,  and,  as  such,  in  their  behalf,  satisfied 
the  justice  of  God  and  answered  all  the  demands  which  the  law  had 
against  them,  and  thereby  infallibly  obtained  for  them  eternal  re- 
demption. 

Article  6.  That  in  justification  there  is  an  imputation  to  the  believer 
of  that  righteousness,  or  satisfaction  and  obedience,  which  the  Lord 
Jesus  Christ,  as  surety  of  his  people,  rendered  to  the  law ; and  it  is  only 
on  the  ground  of  this  imputed  righteousness  that  his  sins  are  pardoned 
or  his  person  accepted  of  God. 


J 


483 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Article  7.  That  the  gospel  in  its  strict  and  proper  sense,  as  distin- 
guished from  the  law,  is  a revelation  of  grace  to  sinners  as  such ; and 
that  it  contains  a free  and  unconditional  offer  and  grant  of  salvation 
through  Christ  to  all  who  hear  it,  whatever  may  be  their  character  or 
condition. 

Article  8.  That  saving  faith  is  not  merely  an  assent  of  the  mind  to 
the  proposition  that  Jesus  Christ  is  the  Saviour  of  sinners;  but  also  a 
cordial  reception  and  appropriation  of  him  by  the  sinner  as  his  Saviour, 
with  an  accompanying  persuasion  or  assurance  corresponding  to  the 
degree  or  strength  of  his  faith  that  he  shall  be  saved  by  him. 

Article  9.  That  repentance  is  one  of  the  fruits  of  a justifying  faith; 
and,  of  course,  cannot  be  regarded  as  a ground  of  the  sinner’s  pardon, 
or  as  necessary  to  qualify  him  for  coming  to  Christ. 

Article  10.  That  although  the  moral  law  is  of  perpetual  obligation, 
and  ever  binds  the  believer  as  a rule  of  life,  yet  as  a covenant,  he  is,  by 
his  justification  through  Christ,  completely  and  for  ever  set  free  from 
it,  and,  consequently,  is  not  required  to  yield  obedience  to  it  as  a condi- 
tion of  life  and  salvation. 

Article  11.  That  the  Holy  Spirit  accompanying  the  word  so  acts 
upon  the  soul  as  to  quicken,  regenerate,  and  sanctify  it;  and  that 
without  its  direct  operation  the  soul  would  have  no  ability  to  perceive 
in  a saving  manner  the  truths  of  God’s  Word  or  yield  to  the  motives 
which  it  presents 

Article  12.  That  Jesus  Christ  has  a two-fold  dominion  besides  that 
which  belongs  to  him  as  God.  These  are  over  the  Church,  of  which 
he  is  the  living  Head  and  Lawgiver,  and  over  all  created  persons  and 
things. 

Article  13.  That  the  law  of  God  is  supreme  in  its  authority  and  obli- 
gations, and  where  commands  of  Church  and  State  conflict  we  are  to 
obey  God  rather  than  man. 

Article  14.  That  slaveholding  is  a violation  of  the  law  of  God  and 
contrary  to  the  letter  and  spirit  of  Christianity. 

Article  15.  That  all  associations  which  impose  an  oath  of  secresy  or 
an  obligation  to  obey  a code  of  unknown  laws,  are  inconsistent  with 
the  genius  and  spirit  of  Christianity,  and  church  members  ought  not 
to  have  fellowship  with  them. 

Article  16.  That  the  church  should  not  extend  communion  in  sealing 
ordinances  to  those  wTho  refuse  adherence  to  her  profession  or  subjec- 
tion to  her  government  and  discipline,  or  who  refuse  to  forsake  a com- 
munion which  is  inconsistent  with  the  profession  she  makes;  nor 
should  communion  in  any  ordinance  of  worship  be  held  under  such 
circumstances  as  would  be  inconsistent  with  the  keeping  of  these  ordi- 
nances pure  and  entire,  or  so  as  to  give  countenance  to  any  corruption 
of  the  doctrines  and  institutions  of  Christ. 

Article  17.  That  public  social  covenanting  is  a moral  duty,  not  at 
stated  times,  but  upon  extraordinary  occasions,  in  times  of  danger  to 
the  Church,  in  times  of  exposure  to  backsliding,  and  in  times  of  re- 
formation. Such  covenant  transactions  bind  posterity  faithfully  to 
adhere  to  and  prosecute  the  object  for  which  they  were  entered  into. 


BAPTISTS. 


439 


Article  18.  That  it  is  the  will  of  God  that  the  songs  contained  in  the 
Book  of  Psalms  be  sung  in  his  worship,  both  public  and  private,  to  the 
end  of  the  world;  and  in  singing  God’s  praise  these  songs  should  be 
employed  to  the  exclusion  of  the  devotional  compositions  of  uninspired 
men. 

The  foregoing  declarations  cover  the  views  of  the  United  Presbyterian 
Church  “ in  relation  to  certain  articles  of  divine  truth  which  have  been 
either  denied  by  not  a few  professing  Christians,  or  permitted  to  lie  in 
obscurity.”  By  them  they  did  not  design  to  displace  the  Confesfion  of 
Faith,  but  rather  to  direct  attention  to  it  as  a document  to  which  the 
church  had  solemnly  declared  its  adherence. 

With  these  as  its  leading  principles  the  United  Church  started  upon 
her  career  in  1858.  The  combined  strength  of  the  two  bodies  out  of 
which  she  was  formed  in  that  year  was  54,789  communicants.  On 
coming  together  some  of  the  members  of  both  bodies  dropped  off,  and 
the  new  church  may  be  said  to  have  consisted  of  fifty  thousand  mem- 
bers upon  its  formation. 

Its  progress  has  been  reasonably  rapid  up  to  the  present  time.  It 
now  (1871)  has  eight  Synods,  fifty-six  Presbyteries,  553  ministers,  729 
congregations,  58  mission  stations,  69,805  communicants,  43,227  Sabbath 
school  scholars,  6,820  officers  and  teachers;  contributions,  Home  Mis- 
sions $25,999;  Foreign  Missions  $40,079;  Freedmen’s  Missions  $10,066. 
Total  contributions  $812,553  ; average  contributions  per  member  $11.64. 
The  United  Presbyterians  are  a God  fearing  people,  strict  in  the  educa- 
tion of  their  children,  and  conscientious  in  all  their  dealings.  They 
have  ever  been  earnest  in  the  work  of  the  Lord,  in  their  peculiar  way, 
both  at  home  and  in  the  missionary  fields,  and  in  preserving  simple 
piety,  and  unostentatious  forms  of  worship,  their  influence  has  been 
for  good. 


PRESBYTERIAN  CHURCH,  U.  S.  (SOUTH  ) 

General  View  of  the  Church  During  the  Year  ending  April  1 , 1870. 


Synods 11 

Presbyteries 55 

Ministers 840 

Licentiates 53 

Candidates 161 

Churches 1,469 

Licensures 16 

Ordinations 14 

Installations 52 

Pastoral  relations  dissolved 40 

Churches  organized 33 

Churches  dissolved 14 

Members  added  on  examination...  6,048 

Members  added  on  certificate 2,851 

Total  number  of  communicants 82,014 

Adults  baptized 1,529 


Children  baptized 3,555 

Sabbath  School  Scholars 47,317 

Contributed  to  Susteniation $19,002 

Contributed  to  Foreign  Missions...  23,209 

Contributed  to  Education 34,209 

Contributed  to  Publication 10,279 

Contributed  for  Presbyterial  pur- 
poses  12,247 

Contributed  for  Congregational 

purposes- 676,432 

Contributed  forMiscellaneous  pur- 
poses  66,917 

Whole  amount  contributed 872,355 

Churches  not  reporting  number  of 
members 208 


r 


490  DENOMINATIONS  IN  THE  UNITED  STATES. 


SECTION  IX.— AMERICAN  BAPTISTS. 

Having  given,  in  section  fifth,  a statement  of  what  Baptists  claim 
respecting  their  existence  prior  to  the  Reformation  of  the  sixteenth 
century,  we  will  not  say  anything  here  of  them  previous  to  their 
appearance  in  the  United  States,  but  refer  our  readers  to  what  we  have 
there  said.  And,  as  the  creed  of  American  Baptists  is  substantially  the 
same  as  that  of  Baptists  in  England  and  on  the  continent,  we  will  not 
repeat  the  statement  of  that  creed  here,  but  shall,  in  matters  of  doctrine 
or  practice,  confine  ourselves  to  those  points  alone  in  which  the  several 
bodies  of  Christians  coming  under  the  description  “American  Bap- 
tists” differ  from  each  other.  By  the  name  Baptist,  when  not  preceded 
by  any  qualifying  term,  we  mean  that  largely  predominating  class  of 
Baptists  in  the  United  States  and  the  British  Provinces  who  are  Cal- 
vinistic  in  their  doctrines,  and  who  maintain  close  communion.  These 
we  will  notice  first,  giving  a more  particular  account  of  them,  as  they 
comprise  the  great  body  of  that  large  number  of  Christians  in  America 
known  as  Baptists. 

As  the  Baptists  of  America  and  of  England  and  the  continent  have 
“ one  Lord,  one  faith,  and  one  baptism,”  so  they  are  bound  together  by 
strong  bonds  of  sympathy.  This  is  yearly  strengthening.  Last  year 
(1870)  a delegation  representing  the  Baptists  of  England,  Wales,  Scot- 
land, and  Ireland,  visited  the  Baptists  of  America,  bringing  fraternal 
greetings.  The  delegation  consisted  of  Rev.  Dr.  Price,  of  Abedare, 
Wales,  Rev.  Dr.  Todd,  pastor  of  the  Baptist  Church,  Sydenham, 
London,  and  Rev.  Dr.  R.  M.  Henry,  pastor  of  the  First  Baptist  Church, 
Belfast,  Ireland.  This  was  not  the  first  delegation  of  the  kind  visiting 
America,  but  it  contributed  very  greatly  in  awakening  and  strengthen- 
ing the  bonds  of  sympathy,  and  promises  good  results. 

The  name  of  Roger  Williams  must  have  the  honor  of  being  placed 
Ro  er  Williams  head  of  every  account  of  the  introduction  of  Bap- 

* tists  into  America,  and  of  the  establishment  of  Baptist 
churches.  In  our  article  on  English  Baptists,  in  alluding  to  the  history 
of  this  people  in  Wales,  it  will  be  remembered  by  our  readers  we  re- 
ferred to  the  proportionally  large  membership  there  now,  and  the  claim 
made  by  Welsh  Baptists  to  great  antiquity.  The  mention  of  Roger 
Williams  turns  our  thoughts  again  to  the  little  mountainous  Princi- 
pality of  Wales.  Here  Roger  Williams  was  born  in  the  year  1598.  At 
an  early  age  he  was  sent  to  Oxford  College,  and  educated  through  the 
munificence  of  Sir  Edward  Coke.  He  was  a member  of  the  Church  of 
England,  and  was  designed  for  the  priesthood.  But  he  became  a 
Puritan,  and  emigrated  to  America  in  1630,  settling  at  Salem,  Massa- 
chusetts, and  was  soon  after  called  to  the  office  of  teacher  in  connec- 
tion with  the  Rev.  Mr.  Skelton.  He  was  not  here  long  before  his 
liberal  views  on  the  question  of  conscience  in  matters  of  belief  ren- 
dered him  obnoxious  to  the  Puritan  settlers  of  the  colony.  He  con- 
tended against  religious  persecution  in  all  forms.  He  protested  against 
the  union  of  church  and  State,  which  then  and  long  after  existed  in 
both  Massachusetts  and  Connecticut.  He  was  not  then  a Baptist, 


BAPTISTS. 


491 


though  in  advocating  these  views  he  was  defending  principles  of  which 
Baptists  had  ever  been  the  representatives.  This  the  authorities  of  the 
colony  would  not  tolerate.  He  was  therefore  condemned  for  no  other 
reasons  than  holding  those  opinions  which  now  none  think  of  ques- 
tioning, but  all  love.  In  the  enjoyment  of  civil  and  religious  liberty, 
we  think  it  was  always  so.  But  it  was  not.  It  cost  much  heroic  suffer- 
ing and  noble  sacrifice  to  obtain  it  for  us.  To  none  is  the  world  more 
indebted  than  to  Roger  Williams.  They  sentenced  him  to  banishment, 
and  expelled  him  in  1635  from  the  colony.  In  the  spring  of  1636  he 
settled  in  what  is  now  the  State  of  Rhode  Island  on  the  site  where  the 
opulent  city  of  Providence  stands.  Here  he  founded  a colony,  obtain- 
ing a charter  from  the  King.  A fundamental  principle  of  this  colony 
was,  that  there  should  be  no  persecution  for  conscience’  sake  in  matters 
of  religion,  but  that  every  man  was  to  have  perfect  freedom  to  worship 
God  after  his  own  conviction  of  truth  and  duty.  It  was  not  toleration 
he  established  which  implies  the  right  to  punish,  but  magnanimously 
withholds  it.  It  was  perfect  freedom  which  denies  the  right.  This  is 
just  the  difference  between  Rhode  Island  Colony,  and  that  of  Lord 
Baltimore  in  Maryland.  The  latter  granted  toleration,  only  a privilege 
they  retained  power  to  revoke  at  their  pleasure.  The  former  incorpo- 
rated religious  liberty  into  the  fundamental  law  of  the  Commonwealth. 
It  was  the  first  time  the  world  ever  beheld  such  a sight.  That  little 
Colony  of  Rhode  Island  was  the  first  government  that  ever  was  based 
upon  it.  The  Puritans  who  fled  from  religious  intolerance  knew  not 
how  to  be  tolerant.  Roger  Williams  fled  from  their  intolerance  and 
established  a colony  in  which  perfect  freedom  was  guaranteed  by  the 
law  to  all  its  inhabitants. 

It  was  after  he  arrived  in  Rhode  Island,  but  before  he  obtained  the 
charter,  that  he  was  baptized,  though  in  theory  he  was  a Baptist  when 
he  was  banished. 

We  will  here  introduce  the  testimony  of  the  eminent  American 
Bancroft’s  historian  Bancroft  to  the  character  of  this  man,  and  the 

Testimony,  importance  of  that  place  he  occupies  as  a contributor  to 
those  free  institutions  now  the  glory  and  strength  of  our  land:  “In 
the  unwavering  assertion  of  his  views  he  never  changed  his  position. 
The  sanctity  of  conscience  was  the  great  tenet  which,  with  all  its  con- 
sequences, he  defended  as  he  first  trod  the  shores  of  New  England,  and 
in  his  extreme  old  age  was  the  last  pulsation  of  his  heart.  It  was  his 
glory  to  found  a State  upon  that  principle,  and  to  stamp  it  upon  its 
rising  institutions  in  characters  so  deep  that  the  impress  has  remained 
to  the  present  day,  and  can  never  be  erased,  without  the  total  destruc- 
tion of  his  work.  He  was  the  first  person  in  modern  Christendom  to 
assert  in  its  plenitude  the  doctrine  of  religious  liberty,  of  conscience, 
the  equality  of  all  before  the  law,  and  in  its  defence  he  was  the  har- 
binger of  Milton,  and  the  precursor  of  Jeremy  Taylor.  His  philan- 
thropy compassed  the  earth.  Williams  would  permit  the  persecution 
ot  no  religious  opinion,  of  no  religion,  leaving  heresy  unharmed  by 
law,  and  orthodoxy  unprotected  by  penal  enactments.”* 


History  of  United  States,  vol.  1,  chap.  9. 


492  DENOMINATIONS  IN  THE  UNITED  STATES. 


Such  was  Roger  Williams,  the  first  of  American  Baptists.  Possibly 
a few  were  in  the  other  colonies  before  he  avowed  himself  one,  but  we 
hear  of  Baptists  first  in  connection  with  him. 

The  principles  he  advocated  were  destined  to  spread,  and  have 
influence  of  exerted  a mighty  influence  in  moulding  the  free  institu- 
Principles.  tions  of  our  nation.  All  now  defend  religious  liberty  ; 
but  American  Baptists  claim  to  have  been  its  first  and  stanchest 
defenders.  In  England  they  stood  alone  as  representatives  of  the  right 
of  all  men  to  worship  God  according  to  the  dictates  of  their  own  con- 
science. The-same  was  true  of  them  for  a time  in  America,  though 
soon  after  their  appearance  the  Quakers  became  their  zealous  co- 
operators  in  this  good  cause,  now  so  triumphant,  but  which  our  fathers 
were  so  slow  to  accept,  and  to  give  others  the  benefit  of.  Dr.  Bushnell 
says  of  the  Pilgrim  Fathers : “ They  as  little  thought  of  raising  a 
separation  of  Church  and  State  as  of  planting  a new  democracy.”* 
The  feeling  of  the  Puritans  of  New  England  toward  all  dissent  from 
the  standing  order  may  be  gathered  from  these  lines,  found,  at  death, 
in  the  pocket  of  a Mr.  Dudley : 

“ Let  men  of  God  in  court  and  churches  watch 
O’er  such  as  do  a toleration  hatch.” 

But  principles  live,  and  in  due  time  triumph.  So  Baptists  claim  it 
has  been  with  them,  as  the  representatives  of  liberty  of  conscience,  and 
the  denial  of  the  right  of  the  civil  magistrate  to  coerce  for  religious 
dissent.  What  they  claim  has  been  conceded  by  high  authority  among 
those  not  of  them.  In  1789,  George  Washington,  who  was  an  Episco- 
palian, in  a letter  addressed  to  the  Virginia  Baptists,  said : “ While  the 
Baptists  have  always  defended  the  principles  of  religious  liberty,  they 
have  never  violated  them.  They  have  had  but  one  opportunity  of 
forming  a system  of  civil  government,  and  they  so  formed  it  as  to  create 
an  era  in  the  history  of  civilization.  In  the  little  Baptist  State  of 
Rhode  Island  was  the  experiment  first  attempted  of  leaving  religion 
wholly  to  herself,  unprotected  and  unsustained  by  the  civil  arm.  The 
principles  which  w’ere  here  first  planted  have  taken  root  in  other  lands, 
and  have  borne  abundant  fruit.  The  world  is  coming  nearer  to  the 
opinions  of  Roger  Williams;  and  so  universally  are  his  sentiments 
now  adopted  in  this  country,  that,  like  other  successful  philosophers, 
he  is  likely  himself  to  be  lost  in  the  blaze  of  his  own  discovery.” 

The  influence  of  their  principles  at  this  time  and  for  years  previous 
must  have  been  great  to  call  forth  such  a testimony  from  “the  Father 
of  his  country.”f  Mr.  Jefferson  resided  in  Virginia  within  a few  miles 
of  a Baptist  church.  He  was  accustomed  often  to  attend  its  service. 
As  is  now  often  the  fact,  so  then,  when  business  was  to  be  attended  to 
it  was  done  by  the  church  in  the  presence  of  the  whole  congregation. 
The  pastor  one  day  asked  Jefferson  what  he  thought  of  the  working  of 
the  democratic  form  of  government  in  the  Baptist  Church.  He  replied, 


* Quoted  by  Dr.  Belcher,  History  of  Denom.  p.  146. 
f Wlnebrenner’s  History  of  Denom.  p.  58. 


BAPTISTS. 


493 


“ It  interests  me  much,  I consider  it  the  only  form  of  true  democracy 
now  existing  in  the  world,  and  have  concluded  it  would  be  the  best^ 
form  for  the  government  of  these  American  Colonies.”*  This  was 
before  the  declaration  of  independence.  Plow  far  the  practical  workings 
of  the  democratic  principles  of  Baptists  as  illustrated  under  the  eye  of 
Jefferson,  among  the  little  band  of  Baptists  worshipping  within  a few 
miles  of  his  residence,  influenced  his  political  views,  we  do  not  say. 
But,  undoubtedly,  it  was  not  inconsiderable.  And  through  him  how 
far  it  aided  in  making  the  genius  of  our  government  what  it  is  none 
can  tell.  In  August,  1789,  a delegation  of  Virginia  Baptists  waited  on 
General  Washington  to  express  their  fears  that  the  principle  of  reli- 
gious liberty  was  not  as  well  guarded  as  it  ought  to  be.  In  one  month 
after  the  expression  of  those  fears  by  this  delegation  of  Baptists,  that 
portion  of  our  National  Constitution  was  adopted  which  provides  that 
“ Congress  shall  make  no  law  establishing  articles  of  faith,  or  modes  of 
worship,  or  prohibiting  the  free  exercise  of  religion,  or  abridging  the 
freedom  of  speech,  or  of  the  press,  or  the  right  of  the  people  peace- 
ably to  assemble  and  to  petition  to  the  government  for  a redress  of 
grievances.”! 

Thus  was  the  principle  of  religious  liberty  stronger  than  all  its  foe3. 
Struggling  long  it  won  its  way  to  the  favor  of  statesmen  by  its  essential 
justice.  But  while  it  made  that  progress  the  extracts  we  have  given 
show,  yet,  the  emancipation  of  Church  and  State  was  not  complete,  for, 
though  the  fundamental  law  of  the  land  had  incorporated  into  it  the 
provision  just  quoted,  making  it  for  all  time  illegal  and  impossible  for 
the  general  government  to  intermeddle  with  the  subject  of  religion,  in 
favor  of  any  denomination,  yet,  in  New  England,  the  Congregation- 
alists  remained  by  statute  law  the  standing  order,  for  support  of  which 
all  others  were  taxed.  Nor  was  this  odiously  unjust  law  repealed  in 
Connecticut  until  1838.  In  Virginia  the  Church  of  England  was  not 
established  by  law  until  some  years  after  the  Revolution.  While  as 
late  as  1785,  through  the  influence  of  Episcopalians,  the  legislature  of 
Georgia  enacted  a law  on  the  subject  of  religion  against  which  Baptists 
protested,  and  in  consequence  of  which  it  was  repealed  at  the  next  ses- 
sion. At  length  the  principle  triumphed  in  every  one  of  the  original 
thirteen  colonies,  in  which  Church  and  State  had  been  united  in  any 
form,  so  that  now  the  Constitutions  of  every  State  in  the  Union  accord 
with  the  Amendment  to  the  National  Constitution  passed,  as  is  be- 
lieved, through  the  influence  of  the  protest  of  the  Virginia  Baptists  in 
1789.  And  to-day  the  Republic  of  the  United  States  and  its  daughter, 
the  Republic  of  Liberia,  are  the  only  two  governments  in  the  world 
where  Church  and  State  are  completely  divorced,  and  where  perfect 
religious  freedom  exists.  Others  did  nobly,  especially  the  Quakers,  but 
Baptists  claim  to  have  been  the  leaders  and  the  largest  contributors. 
The  statistics,  to  be  riven  further  on  in  our  article,  will  show  that  their 
influence  in  the  United  States  to-day  is  very  great;  perhaps  numeri- 
cally greater  than  any  other  body. 

* Curtis’  Progress  of  Baptist  Principles,  p.  356. 

f Curtis’  History  of  Baptists,  p.  206. 

32 


49 1 DENOMINATIONS  IN  THE  UNITED  STATES. 


This  position  was  not  easily  gained.  It  cost  the  early  churches  and 

Persecution  PreacIiers  much  suffering.  As  we  have  seen,  Roger 
Williams  was  banished  from  Massachusetts  Colony  for 
its  defence,  in  the  midst  of  the  rigors  of  a New  England  winter,  and 
compelled  to  track  his  way  across  the  wilderness  in  search  of  a home 
for  himself  and  followers  on  the  banks  of  the  Narragansett,  seeking  an 
asylum  among  Pagan  savages,  when  banished  from  the  civilization  of 
Christian  men  who  had  themselves  fled  from  persecution. 

The  law3  of  Massachusetts  Colony  against  Baptists  and  Quakers  were 
severe.  John  G.  Whittier  has  quaintly  written, 

“ The  Baptists  felt  their  iron  heel, 

And  Quakers  quaked  with  unaccustomed  zeal.” 

The  more  their  principles  prevailed  the  more  violent  became  the 
punishment.  The  penalties  inflicted  were  the  severest  the  spirit  of  the 
age— which  had  softened  down  as  compared  with  previous  years — would 
allow ; banishment,  whipping,  fine,  and  imprisonment,  beside  being 
taxed  to  support  the  clergy  of  the  “Standing  Order. ” For  failure  or 
refusal  to  pay  this  tax,  regarding  it  as  unjust,  they  “ oftentimes  had 
their  bodies  seized  upon  and  thrown  into  the  common  jail,  as  male- 
factors, and  their  cattle,  swine,  horses,  household  furniture,  and  imple- 
ments of  husbandry,  forcibly  distrained  from  them  and  shamefully 
sold,  many  times  at  not  quarter  of  their  first  value.”*  In  172S  a law 
was  passed  by  the  general  Court  relieving  Baptists  from  this  tax.  But 
it  relieved  their  persons  only,  not  their  property.  Hence  it  was  of  little 
service,  retaining  and  enforcing  the  unjust  principle  on  which  all  such 
laws  rest.  In  Connecticut  Baptist  ministers  were  put  in  the  stocks, 
and  afterward  thrown  in  prison  for  preaching  the  Gospel  contrary  to 
law.  In  Virginia  Dr.  Hawks,  an  Episcopalian,  says  : “ No  dissenters 
experienced  for  a time  harsher  treatment  than  did  the  Baptists.  They 
were  beaten  and  imprisoned,  and  cruelty  taxed  its  ingenuity  to  devise 
new  modes  of  punishment  and  annoyance.”!  This  spirit  of  persecu- 
tion long  lingered  after  the  strength  of  popular  feeling  had  bound  it 
hand  and  foot,  and  the  laws  it  enacted  remained  unrepealed  on  the 
statute  books  of  the  New  England  Colonies  and  of  Virginia  years  after 
public  sentiment  had  made  their  execution  impossible. 

Into  the  details  of  persecution  suffered  in  the  effort  to  force  compli- 
ance with  those  iniquitous  laws  we  are  forbidden  by  our  limits  to  enter, 
though  they  are  more  numerous  than  our  readers  may  at  first  suppose, 
and  exhibited,  on  the  side  of  the  persecuted,  a nobleness  of  heroism 
worthy  of  all  praise,  and  of  intolerance  and  cruelty  and  utter  disregard 
of  the  conscience  of  others,  on  the  part  of  the  persecutors,  we  are  sur- 
prised to  find  existing  in  the  very  morning  of  the  day  in  which  we 
live.  We  will  mention  a few,  however.  In  Virginia,  on  June  4,  17G8, 
only  103  years  since — men  are  living,  no  doubt,  whose  fathers  remember 
it: — three  Baptist  ministers,  John  Walker,  Lewis  Craig,  and  James 
Childs,  were  brought  before  the  magistrates  in  Spottsylvania  County, 


* Dr.  Hovey’s  Life  and  Times  of  Backus,  p.  167. 
f History  of  Prot.  Epis.  Church  in  Virginia,  p.  161. 


BAPTISTS. 


495 


and  bound  over  for  trial  as  “disturbers  of  the  peace,”  charged  with 
p caching  the  Gospel,  their  accusers  saying  they  could  not  meet  a man 
“ without  putting  a text  of  Scripture  down  his  throat.” 

This  trial  has  been  made  memorable  in  history  because  of  the  part 
taken  in  it  by  the  eloquent  Patrick  Henry,  who,  on  hearing  of  their 
arrest,  rode  sixty  miles,  that  he  might  be  present  at  their  trial,  and 
volunteer  in  their  defence.  Seating  himself  in  the  court  room,  he 
listened  to  the  reading  of  the  indictment.  The  words  “ For  preaching 
the  Gospel  of  the  Son  of  God,”  caught  his  ear.  Rising  immediately  on 
the  concluding  of  the  reading,  he  stretched  out  his  hand,  received  the 
paper,  and  then  addressed  the  Court.  He  dwelt  on  the  charge  “ For 
; preaching  the  Gospel  of  the  Son  of  God.11  He  asked,  at  the  close  of  a 
most  eloquent  appeal,  “What  law  have  they  violated?”  And 
then,  for  the  third  time,  in  a slow,  dignified  manner,  he  lifted  his  eyes 
to  heaven,  and  waved  the  indictment  about  his  head.  The  effect  was 
electrical.  The  Court  and  audience  were  at  the  highest  pitch  of  excite- 
ment. The  prosecuting  attorney  and  the  witnesses  against  these  three 
men  grew  pale  and  trembled.  The  Judge  shared  in  the  excitement, 
now  becoming  extremely  painful,  and  with  tremulous  voice  gave  the 
authoritative  command,  “ Sheriff , discharge  those  men.11 

Patrick  Henry  defended  those  men  from  ardent  love  for  religious 
liberty,  and  not  because  they  were  Baptists.  His  descendants  are  now 
Baptists,  and  the  inhabitants  of  the  counties  of  Virginia  where  Bap- 
tists were  most  harrassed  and  persecuted  by  those  unj  ust  laws  against 
them  are  now  almost  all  connected  with  them.  Baptists  have  now  in 
Virginia  948  churches,  and  122,120  communicants,  having,  it  is  said, 
more  members  in  the  City  of  Richmond  alone,  than  the  Episcopalians, 
once  established  by  law,  have  at  present  in  the  entire  State.  But  none 
rejoice  more  than  Baptists  that  Episcopalians  and  all  others  now  enjoy 
that  perfect  liberty  once  denied  to  them. 

In  New  England  their  sufferings  were  longer  in  duration,  because 
commencing  at  an  earlier  period,  but  were  much  more  severe.  In  1649, 
John  Clark,  Obadiah  Holmes,  and  John  Crandal,  were  arrested  and 
imprisoned  in  Boston,  each  well  whipped,  and  fined,  in  the  order  in 
which  we  have  written  their  names,  twenty,  thirty,  and  five  pounds 
each.  Judge  Endicott,  in  sentencing  them,  said:  “You  go  up  and 
down,  and  secretly  insinuate  things  into  those  who  are  weak,  but  you 
cannot  maintain  it  before  our  ministers,  you  may  try  and  dispute  with 
them.”  No  wonder  such  opinions  prevailed  when  those  who  forsook 
infant  baptism  were  regarded  as  deceived  by  the  Devil. 

About  this  time  Dr.  Dunstar,  President  of  Harvard  College,  an  able 
preacher,  and  learned  in  Hebrew,  Greek  and  Latin,  became  a Baptist. 
He  was  not  only  removed  from  his  Presidency,  but  the  feeling  against 
him  in  the  colony  was  so  bitter  that  he  was  compelled  to  go  to  Ply- 
mouth Colony,  where  he  died  in  1659.  But,  as  we  have  said,  it  is  im- 
possible to  give  extended  details.  We  will,  therefore,  dismiss  this  part 
of  our  history  with  a single  additional  case.  In  the  seventeenth  cen- 
tury, Dr.  Hezekiah  Smith,  “a  godly  and  learned  man,”  of  imposing 
personal  appearance  and  of  eloquent  speech,  became  a Baptist.  He  was 


496 


DENOMINATIONS  IN  THE  UNITED  STATES. 


full  of  zeal  for  the  Lord  and  for  the  new  principles  he  had  embraced.  A 
few  Baptists  lived  in  Haverhill,  Massachusetts.  Dr.  Smith  visited  them 
that  he  might  preach  the  word  to  them,  and  confirm  their  faith.  The 
authorities  dreaded  the  possible  consequences  of  the  coming  of  a man 
of  so  much  power,  whose  antecedents  would  necessarily  create  a wide- 
spread popular  interest  in  him.  They  therefore  took  measures  to  pre- 
vent his  preaching  in  the  place.  Orders  were  accordingly  issued  by  the 
town  authorities  to  that  end.  The  order  prohibiting  him  from  preach- 
ing, and  designed  to  expel  him  from  the  place,  was  put  in  the  hands  of 
a constable  to  read  to  Dr.  Smith  and  urge  him  to  depart,  and  certainly 
to  desist  from  preaching.  When  that  worthy  official  was  confronted 
by  the  commanding  presence  of  Dr.  Smith,  he  was  overcome  with 
amazement.  He  attempted  to  read  his  paper  to  him  but  utterly  failed. 
He  stammered — became  confused.  His  brain  swam,  and  his  vision 
grew  dim.  Gazing  at  Dr.  Smith,  he  forgot  his  paper,  and  began  : “ Mr. 
Smith,  I warn — I warn — I warn— I warn  you  off  God’s  earth,”  and 
then,  turning,  beat  a hasty  and  inglorious  retreat,  leaving  Dr.  Smith 
master  of  the  field.  Dr.  Smith  preached  often  in  Haverhill,  and  his 
labors  bear  fruit  to-day  in  the  strength  and  influence  of  Baptists  there. 

But,  thank  God,  those  days  of  persecution  are  now  passed,  and  we 
will  not  linger  among  their  sad  stories  of  suffering  and  injustice.  We 
rejoice  that  we  live  in  other  days,  and  this  glance  backward  serves  to 
show  how  great  progress  has  been  made  in  religious  as  well  as  civil 
freedom. 

The  first  Baptist  Church  was  organized  in  America,  in  1639,  in  Pro- 
vidence,  Rhode  Island,  though  the  first  Baptist  Church 

ai  y urcies.  ^ Newport  disputes  this  claim.  The  verdict  of  opinion 
in  the  controversy  that  sprung  up  a few  years  since,  on  this  question  of 
priority  between  the  two  churches,  is,  we  believe,  generally  in  favor  of 
the  first  church  of  Providence. 

Of  this  church  Roger  Williams  was  a member.  It  originally  con- 
sisted of  twelve  members.  This  small  body  was  soon  increased  by  the 
addition  of  twelve  others,  whether  by  baptism  in  Providence,  or  by 
letter,  having  been  members  of  Baptist  Churches  in  England,  we  have 
no  means  of  knowing.  It  yet  exists,  vigorous  and  influential,  under 
the  able  ministry  of  Rev.  Dr.  S.  L.  Caldwell.  Its  present  edifice  was 
erected  nearly  a century  since  and  is  the  largest  church  edifice  in  the 
city.  It  stands  in  the  centre  of  an  open  square,  surrounded  by  spread- 
ing elms,  the  favorite  shade  tree  of  New  England  cities. 

Other  churches  were  soon  after  organized  in  the  different  colonies. 
The  First  Newport,  in  1644;  Second  Newport,  in  1656;  First  Boston,  in 
1665;  Middletown,  New  Jersey,  in  1688;  and  the  Piscataway  and  Co- 
hansy  Churches,  in  the  same  State,  the  former  in  1688  and  the  latter  in 
1689  ; First  Philadelphia,  in  1698;  Brandywine,  Pa.,  in  1715,  and  First 
Church  in  New  York  City,  in  1724.  Churches  were  organized  at  many 
other  points  where  new  settlements  sprung  up,  so  that  within  about 
a century  after  Roger  Williams  became  a Baptist  there  were  about  sev- 
enty-five in  existence,  notwithstanding  the  oppressive  laws  against 
them.  Connected  with  some  of  these  early  churches  were  laymen  who 


J 


BAPTISTS. 


497 


became  prominent  in  civil  positions,  and,  while  the  ministry  of  that 
early  day  among  Baptists- was  not,  as  a whole,  a well  educated  body, 
they  comprised  some  who  ranked  high  as  scholars. 

Those  early  churches  became  centres  of  influence,  and  sent  out,  in 
time,  colonies  that  in  a few  years  became  rigorous  churches,  and  these 
again  became  fruitful  vines.  The  pastors  of  those  bodies  were  earnest 
men  of  God,  even  their  bitterest  adversaries  acknowledging  them  to  be 
godly  and  earnest  men,  mighty  in  word  and  deed.  From  these 
churches  missionaries  went  out  into  destitute  settlements,  and,  preach- 
ing the  gospel,  baptized  those  who  believed  and  organized  churches. 
The  record  of  their  labors  is  on  high,  and  being  dead  their  works  still 
follow  them. 

From  the  early  churches  the  transition  of  our  inquiries  to  the  growth 
Growth  natural  and  easy.  From  the  planting  of 

the  First  Baptist  Church  of  Providence,  Rhode  Island, 
to  this  date,  1S70,  241  years  have  elapsed.  Within  the  first  century  we 
found  about  75  churches  planted  under  most  adverse  conditions.  Dur- 
ing the  remaining  141  years  the  Baptists  have  grown  to  be,  probably,  the 
first  denomination,  in  point  of  numbers  in  the  United  States.  This  is 
undoubtedly  true,  when,  as  we  now  do,  we  include  all  denominations 
coming  under  the  general  classification  of  Baptists.  “A  little  more 
than  100  years  ago,  Dr.  Ezra  Stiles,  of  Newport,  R.  I.,  afterwards  Presi- 
dent of  Yale  College,  published  an  estimate  of  the  relative  strength  of 
the  different  denominations  then  existing  in  New  England,  and  what 
their  numbers  might  be  in  100  years,  i.  e.  in  1860.  Pie  reckoned  the 
Baptists  then  at  one-twentieth  of  the  Congregationalists  (his  own 
people,)  and  estimated  that  they  would  be  in  about  the  same  propor- 
tion in  1860.  But,  though  sanguine  and  mathematical,  he  has  proven, 
now  that  1860  has  come  and  passed,  a false  prophet.  Baptists  equal  the 
strongest  if  they  be  not  the  most  numerous,  while  the  relative  propor- 
tion of  the  Congregationalists  to  Baptists  is  as  1 to  7 when  we  include 
ail  who  practice  immersion  and  deny  the  validity  of  infant  baptism, 
and  as  1 to  when  we  confine  ourselves  to  the  regular  Close  Commu- 
nion Calvinistic  Baptists,  with  whom  Dr.  Stiles  compared  them  in  1760. 

Baptist  churches  are  to  be  found  in  all  parts  of  the  United  States  and 
Canada,  while  the  strength  of  Presbyterians,  Dutch  Reformed  and 
Episcopalians  is  limited  lo  certain  districts  rather  than  general.  At 
present  the  aggregate  of  all  coming  under  the  general  name  of  Baptist 
in  the  United  States,  embraces  a membership  of  2,014,524,  gathered  in 
24,790  churches  and  having  18,391  ministers.  The  proportion  of  these 
figures  belonging  to  the  several  subdivisions  of  Baptists  will  be  given 
in  their  proper  place  and  relation. 

Having  given  this  general  view  of  the  history  of  the  American  Bap- 
tists, we  now  proceed  to  give  our  readers  some  account  of  that  largely 
predominating  body  among  them,  usually  and  properly  designated 
Baptists  without  any  qualifying  term,  being  Calvinistic  in  doctrine, 
and  adhering  rigidly  to  the  practice  of  close  communion. 

Their  membership  is  now  1,419,493,  gathered  into  17,745  churches, 
Baptists  havinS  10,818  ordained  ministers ; like  all  Baptists,  their 
church  government  is  strictly  congregational,  each 


498 


DENOMINATIONS  IN  THE  UNITED  STATES. 


church  being  a perfect  community  within  itself,  and  under  no  amena- 
bility to  any  other  body  or  church,  none  having  the  right  to  legislate 
for  it,  but  governing  itself  by  the  will  of  a majority  of  all  its  members, 
male  and  female.  True,  these  churches  are  banded  into  associations,  of 
which  there  are  799  in  the  United  States.  To  these  bodies  each  church 
reports  its  condition  annually  by  letter,  and  is  represented  by  delegates 
in  its  sittings.  These  associations,  however,  are  purely  voluntary,  and 
have  no  legislative  functions  whatever.  The  most  they  can  do  is  to 
advise  and  recommend.  They  can  enact  nothing  binding  any  church 
connected  with  them. 

This  large  body  are  close  communionists.  They  complain  of  the  un- 
fairness of  the  representations  often  made  of  their  views  and  practice 
on  the  communion  question.  They,  in  common  with  all  the  leading 
evangelical  denominations,  regard  baptism  as  a prerequisite  to  commu- 
nion. The  real  question  at  issue  is  baptism.  Baptists  say  immersion 
only  is  Scripture  baptism ; others  accept  immersion,  sprinkling,  or 
pouring  as  equally  valid.  The  early  churches  we  have  already  noticed 
were  the  American  parents  of  this  body,  and  were  close  or  strict  in  their 
communion.  Their  mode  of  worship  is  identical  with  Congregation- 
alists  and  Presbyterians,  while  the  tone  and  doctrine  of  the  preaching 
heard  in  their  pulpits  is  the  same. 

While  there  were  exceptions,  it  is  true  that  the  majority  of  the  early 
Education  ministers  of  this  body  were  men  who  knew  nothing  of 
the  learning  of  the  schools,  not  having  received  a clas- 
sical training.  Nor  do  Baptists  believe  it  ought  to  be  made  a requi- 
site, but  that  if  a man  feel  himself  called  of  God  to  preach,  and  is 
either  too  far  advanced  in  life,  or  has  been  educated  for  another  pursuit, 
the  absence  of  a regular  classical  and  theological  education  ought  not 
to  be  made  a bar  to  his  preaching.  They,  however,  encourage  all  young 
men  to  obtain  the  most  thorough  training  possible,  and  have  in  most 
of  the  States  education  societies  to  aid  worthy  but  indigent  young  men. 
Many  men  among  Baptists  who  felt  called  to  the  work  of  the  ministry, 
but  were  without  the  culture  of  the  schools,  by  diligent  application 
became  eminent  in  scientific  and  classical  knowledge,  and  eloquent  as 
preachers.  Baptists  may,  therefore,  be  classed,  both  in  their  past  and 
in  the  present,  among  the  friends  of  education,  and  when  we  take  into 
account  their  early  history,  and  the  difficulties  against  which  they  have 
struggled,  they  have  done  much  in  this  direction. 

Brown  University,  located  at  Providence,  Rhode  Is1  and,  is  their  oldest 
institution,  having  been  in  existence  more  than  one  hundred  years,  and 
now  having  personal  property  and  real  estate  the  combined  value  of 
which  is  near  $1,000,000.  But  previous  to  the  planting  of  this  venerable 
institution  they  had  an  academy  at  Hopewell,  New  Jersey,  out  of  which 
Brown  University  sprang.  Many  eminent  men  have  been  students  of 
Brown.  Chief  Justice  Chase,  Bishop  Clark,  Horace  Man,  Dr.  Angel, 
President  of  Michigan  University,  and  many  others  are  among  her 
alumni.  They  now  have  29  colleges  and  universities,  the  aggregate 
value  of  properties  and  endowments  being  $2,737,000;  and  aggregate 
volumes  in  libraries  125,721;  Brown  contains  38,000.  Beside  Brown 


BAPTISTS. 


499 


their  best  known  colleges  are  Rochester  and  Madison  in  New  York, 
Lewisburg  in  Pennsylvania,  Chicago  University  in  Illinois,  and  Water- 
ville  in  Maine.  The  others  are  in  flourishing  condition  also. 

Of  Theological  Seminaries  they  have  nine.  Two  of  these  are  quite 
handsomely  endowed.  Newton,  Mass.,  has  endowment  and  real  estate 
worth  $400,000,  and  Crozier,  at  Upland,  Delaware  connty,  Pa.,  recently 
established,  $317,000,  the  gift  of  one  family,  the  heirs  of  the  late  John 
P.  Crozier,  a prominent,  wealthy  and  libeial  Baptist,  well  known  for 
his  abundant  liberality  towards  the  Christian  Commission,  and  his  ar- 
dent friendship  for  its  President,  G.  H.  Stuart,  Esq. 

Their  Colleges  contained,  in  1870,  3,455  students,  and  their  Theo- 
logical Seminaries,  560.  Of  course  the  latter  are  all  preparing  for  the 
ministry,  while  many  of  the  former  have  the  same  vocation  in  contem- 
plation. 

In  addition  to  the  Colleges,  Universities  and  Theological  Seminaries 
mentioned,  they  have  a number  of  other  institutions  of  lesser  grade. 
We  must  not  omit,  however,  to  mention  the  Vassar  Woman’s  College, 
located  at  Poughkeepsie,  New  York,  and  founded  by  the  princely  mu- 
nificence of  Matthew  Vassar,  Esq.,  whose  entire  gift  amounted  to 
$825,000.  It  had  nearly  400  students  in  1870.  It  is  designed  to  be  for 
young  ladies  what  Harvard,  Yale  and  Brown  are  for  young  men.  A 
great  impetus  has  recently  been  given,  through  the  untiring  energy  of 
Rev.  S.  S.  Cutting,  D.  D.,  to  the  establishment  of  Academies  in  all  the 
States.  Much  interest  i3  shown  in  the  movement  and  already  muni- 
ficent donations  have  been  made.  Hon.  E.  Cook,  of  Havana,  N.  Y., 
has  given  $150,000. 

Of  religious  periodicals  this  body  have  25  weeklies,  1 bi-weekly,  3 
semi-monthlies,  6 English  monthlies,  three  German 
monthlies  and  1 quarterly.  Of  the  weeklies,  the  “ Watch- 
man and  Reflector,”  of  Boston,  the  “ Examiner  and  Chronicle,”  of  New 
York,  and  the  “Standard”  of  Chicago,  have  the  largest  circulation. 
Next  to  these,  in  circulation,  but  the  equal  of  the  best,  is  the  “Na- 
tional Baptist,  ” of  Philadelphia.  These  four  papers  are  conceded 
among  the  best  religious  weeklies  of  the  country.  There  are  none 
better.  The  Baptist  Quarterly  is  one  of  the  most  scholarly  publica- 
tions of  its  kind  in  America. 

This  body  have  been  and  are  now  pre-eminently  a missionary  body. 

. The  origin  of  the  Foreign  Mission  work  among  them 

Missions.  ° Q 0 

was  most  providential.  Rev.  Adoniram  Judson  and 

Luther  Rice  left  this  country  in  1812,  sent  out  by  the  Congregation- 
alists  of  New  England  as  missionaries  to  India.  On  the  voyage  the 
study  of  the  New  Testament  made  both  them  and  their  wives  Baptists, 
and  on  landing  at  Seram  pore  they  were  all  baptized  by  Rev.  W illiani 
Ward,  an  English  Baptist  Missionary,  at  that  place.  Rice  returned 
to  lay  the  matter  before  the  Baptist  churches  of  America  and  urge  the 
formation  of  a Mission  Board  among  them.  Judson  remained,  but 
God  led  him  to  Burmah.  His  sufferings  and  his  work  there  are  too 
well  known  to  justify  recital  here.  Judson  toiled  in  Burmah.  Rice, 
with  trumpet  tones,  roused  the  churches  here.  The  work  has  moved 


500  DENOMINATIONS  IN  THE  UNITED  STATES. 


on  gloriously.  The  American  Baptist  Missionary  Union  now  has  in 
Asia  20  stations,  328  out  stations,  319  churches  and  17,426  members.  In- 
cluding those  in  Burmah  not  under  immediate  supervision  of  the 
Board,  the  number  of  the  members  is  about  20,000.  Of  the  laborers 
among  these  100  are  American,  48  male,  52  female  and  476  natives,  of 
whom  80  are  ordained  ministers  of  the  gospel.  The  union  has  mis- 
sions in  Africa  and  Europe  as  well.  The  total  statistics  for  1870  are 
1,919  stations,  630  churches,  957  preachers  and  teachers,  4,600  baptized 
last  year,  and  46,964  members — the  whole  sustained  at  an  annual  cost 
of  $210,000. 

Beside  the  Foreign  Mission  they  have  a Home  Mission  Society,  the 
object  of  which  is  to  send  the  Gospel  to  destitute  portions  of  the  West, 
and  now  to  the  freedmen  of  the  Southern  States.  This  society  is  doing 
a grand  work.  Its  receipts  in  1870  were  $230,000.  Beside  sustaining 
missionaries  it  has  a building  loan  fund  designed  to  aid  feeble  churches 
in  erecting  places  of  worship.  It  is  designed  to  increase  this  fund  to 
$500,000,  a considerable  portion  of  which  has  been  secured  by  Rev.  Dr. 
E.  E.  L.  Taylor,  who  has  the  matter  in  charge. 

They  have  a Publication  Department  sustained  by  a separate  society, 
for  the  publication  of  Sunday  school  books  and  denominational  litera- 
ture. This  society  now  has  large  assets  and  does  a business  of  about 
$350,000  annually,  and  is  constantly  increasing. 

The  movement  in  favor  of  missions  awakened  hostility  at  the  time 
Old  School  °f  its  inception  and  formation.  This  led  to  a secession 
Baptists.  0f  a number  of  churches  from  the  great  body.  These 
churches  are  found  chiefly  in  Delaware  and  Maryland,  and  farther 
south,  and  in  the  Southwest.  They  are  generally  feeble,  have  but  little 
influence,  are  opposed  to  missions,  to  Sunday  Schools,  and  to  an  edu- 
cated ministry.  They  number,  it  is  thought,  about  60,000.  But  this  is 
only  an  approximation,  as- they  pay  little  attention  to  the  collection  of 
their  statistics. 

As  the  Baptists  of  the  British  Provinces  are  in  perfect  accord  with 
Baptists  of  the  the  great  body  of  whom  we  have  just  given  an  account, 
Bl  •'tnd1CanadaCeSa  wor(*  resPecting  them  is  fitting  at  this  point.  The  first 
Baptist  church  was  constituted  in  New  Brunswick, 
October,  1778,  at  Horton.  Soon  after  churches  were  organized  at  various 
points;  and  on  June  23,  1800,  the  first  Baptist  Association  of  British 
North  America  was  organized  in  Lower  Granville,  Nova  Scotia.  Bap- 
tists now  have  567  churches,  and  41,000  members.  Their  growth  has 
been  quite  rapid.  They  have  four  colleges*  and  publish  three  English, 
and  one  French  periodical,  each  weekly.  They  co-operate  in  Foreign 
Missions  with  the  American  Baptist  Missionary  Union.  In  Nova 
Scotia  they  predominate. 


L 


BAPTISTS. 


501 


FREEWILL  BAPTISTS. 

This  body  of  Christians,  though  one  of  the  smallest  of  those  in  the 
Origin  United  States  coming  under  the  general  classification 
“ Baptists,’ ’ is  one  of  the  most  active  in  the  promotion 
of  spirituality  of  personal  religious  character. 

They  appeared  for  the  first  time,  as  organized  and  distinctive,  in  the 
year  1780.  The  causes  leading  to  their  separation  were  two.  The  first 
is  found  in  the  Arminian  tendencies,  existing,  to  a limited  extent, 
among  some  of  the  early  Baptist  churches.  It  is  true  that,  generally, 
the  early  Baptist  churches  of  this  country  were  Calvinistic,  yet,  there 
were  members,  and  some  ministers,  who  having  belonged  in  England 
to  that  division  of  Baptists  called  “ General ,”  and  who  have  always 
been  moderate  Calvinists,  and  some  of  them  Arminian,  brought  those 
views  with  them  and  sought  to  propagate  them  in  the  churches  here. 
This  would,  of  course,  awaken  opposition,  and  in  time  cause  just  such 
a separation  as  we  are  now  describing.  The  second  is  found  in  the 
Antinomianism  evidently  spreading  to  a considerable  extent  about  this 
time,  and  which,  in  a quarter  of  a century  later,  caused  the  secession 
of  another  body,  heretofore  alluded  to,  and  known  as  Old  School  Bap- 
tists, leaving  the  great  body  of  Baptists,  of  whom  we  have  given  an 
account,  Calvinists,  without  falling  into  Antinomianism  on  the  one 
hand,  or  Arminianism  on  the  other.  Against  the  former,  the  principles 
of  the  body  we  are  now  giving  a sketch  of  were  the  natural  and  inevit- 
able reaction. 

The  founder  of  this  body  was  the  Rev.  Benjamin  Randall.  He  was 
an  uneducated  man,  but  of  sound  sense  and  fervent  piety.  He  was 
converted  at  New  Castle,  New  Hampshire,  under  the  preaching  of  the 
celebrated  George  Whitefield,  when  twenty-two  years  of  age.  About 
four  years  after  his  conversion,  in  1776,  he  united  with  the  Calvinistic 
Baptist  Church  in  Berwick. 

Feeling  called  to  preach,  license  was  granted  him  by  the  Church  to 
“exercise  liis  gift,”  which  he  did  with  remarkable  success.  Pie  was 
instrumental  in  the  promotion  of  an  extensive  revival  of  religion  in 
Hover,  N.  H.,  the  place  of  his  birth,  and  in  many  other  places.  He 
imbibed  Arminian  notions,  thus  dissenting  from  the  body  with  which 
he  had  connected  himself.  The  Baptist  Church  in  Berwick  met,  con- 
sidered his  case,  and  withdrew  the  hand  of  fellowship  from  him. 

There  was  not  a denomination  in  existence  in  America  to  which  he 
and  his  followers  could  naturally  ally  themselves.  On  the  mode  and 
subjects  of  baptism  they  were  Baptists,  but  Baptists  were  Calvinists, 
while  they  were  Arminians.  The  first  church  organized  was  at  New 
Durham,  N.  H.  Like  all  new  sects,  terms  of  reproach  were  used  in 
describing  them.  They  were  called  Randallites,  General  Provisioners, 
New  Lights,  and  Freewillers,  the  last  of  which  has  clung  to  them,  and 
which  they  have  accepted,  being  known  now  as  Freewill  Baptists. 

They  are  a unit  with  the  great  body  of  Baptists  on  the  subject  of 

Peculiarities  ^aP^sm  an(*  the  question  of  church  government,  but 
they  do  not  accept  the  doctrines  of  Cavinism.  They 


502  DENOMINATIONS  IN  THE  UNITED  STATES. 


deny  personal,  unconditional  election  to  eternal  life  in  Christ,  in  con- 
sequence of  an  eternal  decree.  Hence,  they  repudiate  the  doctrine  of 
final  perseverance,  as  explained  in  harmony  with  the  Calvinistic  theory, 
but  that  election  is  made  sure  by  perseverance  only.  They  differ  also 
on  the  subject  of  communion,  practising  what  is  known  as  “open  com- 
munion, ” and  not,  like  the  Regular  Baptists,  regarding  immersion  as 
essential  to  communion.  In  fact,  they  do  not  regard  baptism  as  a 
scriptural  prerequisite  to  the  Lord’s  table.  In  this  they  differ  from 
others,  as  much  as  from  the  great  body  of  their  Baptist  brethren. 
They  have  also  always  been  unflinching  opponents  of  slavery.  For 
this  reason  they  had  no  churches  in  the  South  prior  to  the  late  rebellion. 
Now  they  have  missionaries  at  various  points,  and  have  established,  on 
a liberal  basis,  a school  at  Harper’s  Ferry,  Virginia. 

Their  early  ministers  were  men  without  the  advantages  of  a thorough 
Schools  and  collegiate  training,  having  received  only  such  an  educa- 
Penodicals.  tion  as  the  common  schools  of  New  England  afforded  at 
that  time.  In  a few  instances,  a few  months  at  an  academy  may  have 
supplemented  this.  But  the  cause  of  education  has  received  their 
hearty  support,  as  they  have  increased  in  numbers,  wealth,  and  influ- 
ence. We  have  mentioned  the  college  founded  by  them  at  Harper’s 
Ferry.  Beside,  Bates’  College,  in  Maine,  is  under  their  control,  and 
liberally  endowed  by  Mr.  Bates,  after  whom  it  is  named.  At  Hillsdale  t 
Michigan,  they  have  a college  largely  attended.  They  have  academies 
at  other  points.  Their  principal  periodicals  are  the  “ Morning  Star” 
and  the  “ Baptist  Union,”  of  New  York. 

They  have  not  grown  rapidly,  and  for  a few  years  past  they  have 
Numbers  ^een  stationary,  and  by  some  thought  to  be  retrograding. 

At  present  they  number  1,875  churches,  1,141  clergymen, 
and  66,691  ministers. 

CAMPBELLITE  BAPTISTS,  OR  DISCIPLES. 

The  designation  by  which  this  body  have  chosen  to  be  known  is  that 
of  disciples.  They  regard  the  title  “Campbellite  Baptists,”  as  a reproach; 
for,  though  Rev.  Alexander  Campbell  was  their  founder,  they  claim  to 
be  the  restorers  of  “Primitive  Christianity,”  and  hence  object  to  de- 
nominating a church  by  any  other  designation  than  is  found  in  Scripture. 
The  followers  of  Christ  having  been  termed  disciples,  they  have  chosen 
this  as  their  appellative;  sometimes,  we  believe,  they  employ  the  phrase 
“ the  Church  of  the  Disciples.”  They  are  by  far  the  largest  body  (after 
the  Regular  Baptists,)  in  America.  They  have  had  a rapid  growth,  aad 
in  many  sections  of  the  United  States,  and  in  parts  of  the  British  Pro- 
vinces, they  are  now  numerous  and  influential.  It  is  common  to  cite 
the  growth  of  the  Methodist  Episcopal  body  as  most  surprising  in  its 
rapidity,  but  we  think  it  probable  that  a careful  comparison  of  statistics 
would  show  no  less  rapidity,  if,  indeed,  not  much  greater,  in  the  pro- 
gress of  the  Disciples,  who  from  a feeble  origin,  far/within  the  lifetime 
of  many  now  living,  have  become  strong— in  some  sections  almost  con- 
trolling. 


j 


BAPTISTS. 


503 


The  character  and  life  of  a man  who  possessed  the  mental  abilities, 
Rev.  Alexander  and  force  of  character  to  originate,  organize  and  estab- 
Campbeii.  lisli  such  a monument  as  this,  and  whose  followers  in  a 
few  years  after  his  death  number  hundreds  of  thousands,  are  worthy  of 
study.  His  memoir  has  recently  been  issued  in  two  large  volumes,  and 
will  well  repay  perusal. 

A brief  sketch  of  this  eminent  man  is  all  our  limits  allow;  he  was  of 
Scotcli-Presbyterian  education,  and  parentage.  His  father,  Rev.  Thr.s. 
Campbell,  had  lohg  been  a Minister  of  high  standing  in  the  “Secession  ” 
branch  of  the  Presbyterian  Church,  in  the  North  of  Ireland,  who,  with 
his  family,  emigrated  to  this  country  early  in  the  beginning  of  the  pre- 
sent century.  His  liberal  views  soon  rendered  him  the  object  of  per- 
secution among  his  Presbyterian  brethren,  for  which  reason  he  encoun- 
tered much  opposition.  He  was  at  one  time  formally  arraigned  before 
an  ecclesiastical  tribunal  of  his  brethren,  on  the  charge  of  heresy.  His 
fundamental  position,  while  yet  in  connection  with  the  Presbyterians, 
was,  that  the  divisions  existing  among  Christians  wrere  caused  by  a 
want  of  conformity  to  Scripture,  and  that  the  true  and  certain  way  to 
insure  such  unity,  was  to  cast  aside  all  creeds,  and  follow  only  tho 
teachings  of  the  Bible.  The  more  rigorously  he  advocated  his  peculiar 
views,  the  stronger  the  opposition  to  him  became,  until  on  September 
7th,  1810,  he  and  his  family  and  a considerable  number  of  others,  who 
had  imbibed  his  sentiments,  separated  from  the  Presbyterians,  and 
organized  a church  at  Brush  Run,  in  Washington  County,  Pennsylva- 
nia, where  a house  of  worship  was  erected.  Of  this  church,  Rev.  Thos. 
Campbell  and  his  son,  Alexander,  became  joint  pastors.  In  this  church 
much  devotion  was  manifest,  and  perfect  concord  prevailed ; at  length 
a subject  of  difficulty  presented  itself— a member  raised  the  question 
“Is  Infant-baptism  Scriptural ; ” Mr.  Campbell  and  his  son  entered  into 
the  discussion  occasioned  by  this  query,  and  having  been  educated  in 
its  belief,  undertook  the  defence  of  “Infant  Baptism.”  The  result  of 
the  investigation  was,  that  they  both,  and  many  members  of  the  Brush 
Run  Church,  were  convinced  not  only  that  Infant  Baptism  was  with- 
out Bible  authority,  but  that  Immersion  alone  was  Scriptural  Baptism. 
They,  at  the  conclusion  of  the  investigation,  were  Baptists. 

True  to  their  convictions  they  became  Baptists ; and  on  the  12th  of 
June,  1812,  were  immersed  by  Rev.  Mr.  Luce,  and  forming  a Baptist 
church,  were  admitted,  in  the  fall  of  1813,  into  the  Redstone  Baptist 
Association.  About  this  time  Rev.  Alexander  Campbell  comes  promi- 
nently into  notice.  He  was  educated  at  Glasgow  University  in  Scot- 
land, and  was,  from  a student,  eminent  for  energy  of  character,  bril- 
liancy of  talents,  and  love  of  learning,  together  with  a wonderful 
ability  in  debate.  He  first  attracted  attention  by  a speech  in  the  Red- 
stone Baptist  Association  in  defending  the  position  that  “no  terms  of 
communion  should  be  required  other  than  the  Holy  Scriptures  re- 
quired. ” He  subsequently  became  famous  as  a debater.  Perhaps 
America  never  saw  his  superior  in  this.  He  loved  what  he  regarded 
truth,  and  brought  to  its  defence  rare  abilities,  wide  reading,  and  much 
learning.  A debate  with  Rev.  J.  Walker,  in  Mount  Pleasant,  Ohio,  on 


504 


DENOMINATIONS  IN  TEtE  UNITED  STATES. 


the  subject  of  baptism,  raised  him  high  in  the  estimation  of  Baptists, 
and  gave  wide  celebrity  to  his  talents  and  knowledge  for  the  first  time. 
Three  years  after  he  held  a debate  with  Rev.  Mr.  McCalla,  of  the 
Presbyterian  Church,  in  Washington,  Kentucky,  which  contributed 
largely  to  increase  his  fame  and  extend  his  influence  among  the  Bap- 
tists. Beside  these,  he  held  other  debates  in  the  course  of  his  remarks 
able  career.  The  two  most  prominent  being  those  with  Rev.  Mr. 
Purcell,  now  Archbishop  of  Cincinnati,  Ohio,  on  the  Romish  question, 
and  with  Rev.  Dr.  N.  L.  Rice,  at  Lexington,  Kentucky,  on  the  subject 
of  baptism.  Mr.  Campbell  having  at  this  time  founded,  and  being  in 
the  zenith  of  his  leadership  of  that  large  body  whose  history  we  are 
tracing.  This  was  one  of  the  most  noted  of  his  numerous  encounters 
with  theological  opponents,  w'hile  his  opponent,  Dr.  Rice,  was  one  of 
the  ablest  disputants  the  Presbyterian  Church  in  America  ever  pro- 
duced. Henry  Clay,  the  great  statesman  of  Kentucky,  presided  at  this 
debate,  and  thousands  gathered  to  hear  it. 

From  the  time  of  his  union  with  the  Baptists  in  1812,  and  especially 
Oi<nn  sPeech  before  the  Redstone  Association,  it  was  evi- 

dent that  while  lie  was  in  his  views  essentially  a most 
decided  Baptist,  yet  he  w7as  not,  on  some  points,  in  full  sympathy. 
Those  points  he  pressed.  Perhaps  his  growing  popularity,  and  his 
remarkable  abilities  made  him  an  object  of  jealousy  with  some,  and 
thus  caused  his  points  of  dissent  to  be  magnified  beyond  their  true 
value. 

The  chief  point  of  dissent  is  on  the  design  of  baptism.  The  Baptists 

Peculiarity  recluire  °f  all  candidates  for  admission  into  their  churches 
the  relation  of  what  they  term  “Christian  experience.” 
That  is,  they  require  a statement  in  evidence  of  the  power  the  truth 
in  which  belief  has  been  avowed  has  had  upon  the  heart,  as  an  indis- 
pensable condition  to  baptism.  The  Disciples  oppose  this  as  unscriptural, 
and  refer  to  the  confession  of  the  Eunuch  (Acts  viii,  37,)  as  all  we  are  to 
demand.  Like  Baptists,  they  do  not  require  submission  to  a creed  as  a 
condition  of  membership.  They,  however,  attribute  to  the  act  of  im- 
mersion an  effect  Baptists  will  not  allow,  and  wffiich,  in  the  judgment 
of  the  latter,  is  regarded  as  akin,  if  not  identical,  with  the  ritualistic 
theory  of  baptismal  regeneration.  We  will,  however^  give  their  pecu- 
liar conception  of  the  efficacy  of  baptism  in  their  own  language.  “No 
one  is  taught  to  expect  the  reception  of  that  heavenly  monitor  and 
comforter  (the  Holy  Spirit)  as  a resident  in  his  heart  until  he  obeys  the 
Gospel.  Thus,  while  they  proclaim  faith  and  repentance,  or  faith  and 
a change  of  heart,  as  preparatory  to  immersion,  remission  of  sins,  and 
the  gift  of  the  Holy  Spirit,  they  say  to  all  penitents,  or  all  those  wffio 
believe  and  repent  of  their  sins,  as  Peter  said  to  the  first  audience 
addressed,  after  the  Holy  Spirit  was  bestowed  after  the  glorification  of 
Jesus,  ‘ Be  immersed  every  one  of  you,  in  the  name  of  the  Lord  Jesus, 
for  the  remission  of  sins,  and  you  shall  receive  the  gift  of  the  Holy 
Spirit.’  ” 

Baptism,  they  teach,  is  designed  to  introduce  the  subjects  of  it  into  the 
participation  of  the  blessings  of  the  death  and  resurrection  of  Christ, 


BAPTISTS. 


505 


who  died  for  our  sins,  and  rose  again  for  our  justification.  But  it  has 
no  abstract  efficacy  without  previous  faith  in  the  blood  of  Christ,  and 
deep  and  unfeigned  repentance  before  God ; neither  immersion  in  water 
nor  any  other  action  can  secure  to  us  the  blessings  of  peace  and  pardon. 
It  can  merit  nothing ; still  to  the  believing  penitent  it  is  the  means  of 
receiving  a formal,  distin'ct,  and  specific  absolution,  or  release  from 
guilt.  Formed  for  a new  state,  by  faith  and  repentance,  the  believer 
enjoys  its  heavenly  adaptations  the  moment  he  enters  the  Kingdom, 
by  being  baptized  in  the  name  of  Christ.  The  waters  of  Baptism,  in 
connection  with  the  death  of  Jesus,  afford  him  as  great  an  assurance 
of  safety,  as  did  their  type,  the  waters  of  the  Red  Sea,  to  redeemed  Is- 
raelites, when  they  engulphed  Pharaoh  and  his  hosts.  Thus  we  are 
taught,  that  penitent  believers  are  born  the  children  of  God  by  baptism ; 
that  salvation  is  connected  with  baptism  when  accompanied  by  faith, 
that  remission  of  sins  is  to  be  enjoyed  by  baptism,  through  the  blood 
of  Christ ; that  persons  having  previously  believed  and  repented,  wash 
away  their  sins  in  baptism,  calling  on  the  name  of  the  Lord ; that  men 
are  saved  by  baptism,  in  connection  with  the  renewing  of  the  Holy 
Spirit ; and,  that  the  answer  of  a good  conscience  is  obtained  in  Baptism 
through  the  resurrection  of  Jesus  Christ.* 

They  call  Bible  things  by  Bible  names.  This  has  led  to  the  calumny 
that  they  have  been  exposed  to,  of  denying  the  Divinity  of  Jesus 
Christ,  and  of  the  Holy  Spirit.  They  will  not  use  the  current  Theo- 
logical technicalities'  as  applied  to  the  Godhead.  They  repudiate 
the  terms  “trinity, ” “eternal  generation, ” “eternal  filiation, ” “etern- 
ally begotten,”  “ co-essential  and  consubstantial,”  and  all  others  of  a 
like  character.  But  they  are  believers  in  the  Trinity,  and  with 
the  exception  of  their  peculiar  and  seemingly  mystical  conceptions  on 
the  design  of  baptism  are  orthodox.  Their  statements  on  this  subject 
are  the  chief  cause  of  their  denominational  severance  from  Baptists. 

Recent  movements  in  the  Western  States,  where  they  are  numerous, 
look  towards  their  future  identification  with  the  great  Baptist  body. 
Whether  such  a consummation  be  reached  or  not,  it  is  certain,  from  the 
account  we  have  given  of  them,  there  are  points  of  union,  while  the 
ground  of  disagreement  and  separation  is  mainly  on  the  effect  of 
Baptism — Baptists  denying  baptismal  regeneration,  and  regarding  all 
statements  in  definition  of  its  effects  implying  baptismal  regeneration 
as  dangerous. 

The  strength  of  this  body  is  found  in  Western  Pennsylvania,  in 
Kentucky,  in  Virginia,  and  in  the  Western  and  Northwestern  States. 
They  are  found  in  the  British  Provinces,  and  hav'  Missions  in  the 
Holy  Land;  Dr.  Barclay,  author  of  the  “ City  of  the  Great  King,”  is 
their  Missionary  at  Jerusalem.  They  have  5,000  Churches,  45,000 
Ministers,  and  500,000  members. 

Rev.  A.  Campbell,  in  the  incipiency  of  the  formation  of  this  body, 
Institutions  and  founded  the  Christian  Harbinger.  The  Quarterly  issued 

Periodicals.  at  Cincinnati,  under  their  auspices,  is  one  of  the  ablest 


^Christian  Baptist. 


503 


DENOMINATIONS  IN  THE  UNITED  STATES. 


in  the  United  States.  Besides,  they  publish  several  weeklies,  and  minor 
periodicals.  They  have  a College  at  Bethany,  Va.,  among  the  best  in 
our  country,  and  other  Institutions  of  minor  grade,  but  popular,  at 
other  points.  The  Homestead  of  Henry  Clay,  in  Kentucky,  is  owned 
by  them.  Here,  they  have  laid  the  foundations  of  a first-class  College. 


BAPTISTS— MINOR  DENOMINATIONS. 


Under  this  Section  we  group  several  divisions  of  the  Baptist  family, 
of  less  importance  than  those  we  have  just  noticed. 

We  begin  with  that  body  popularly  known  as  Winebrennarians,  but 

Winebrenna-  who  call  themselves  “The  Church  of  God.”  They  agree 
rians.  with  Baptists  on  the  mode  and  subjects  of  Baptism; 
regarding  believers  as  the  only  Scriptural  subjects,  and  immersion  as 
the  only  Scriptural  mode.  They  dissent  from  Regular  Baptists  on  Cal- 
vinism, being  strongly  Arminian  in  their  doctrinal  views,  approach- 
ing more  nearly  the  Methodists  than  to  Baptists,  or  to  the  Presbyterians. 
They  practice  feet-washing  generally,  but  not  regarding  it  as  an  ordi- 
nance in  the  same  positive  sense  as  Baptism,  and  the  Lord’s  Supper, 
they  do  not  hold  it  as  a Church  ordinance,  and  therefore  do  not  regard 
its  non-observance  as  sufficient  cause  for  discipline.  Its  general  ob- 
servance is  the  result  of  the  strength  of  sentiment  in  the  denomination 
in  its  favor,  rather  than  of  any  law.  Their  Church  government  is 
somewhat  similar  to  that  of  the  Methodists,  excepting  that  they  have 
no  Bishops.  They  have  local  Elderships,  and  a General  Eldership, 
the  latter  owning  and  controlling  all  property,  superintending  print- 
ing, having  charge  of  the  publication  of  hymn  books,  and  all  periodi- 
cal literature.  From  this  statement  it  is  evident  that  on  the  subject  of 
Baptism  they  are  Baptists,  but  on  doctrine  and  Church  government 
they  are  Methodists. 

They  take  their  popular  name  from  their  founder,  Rev.  John  Wine- 
. . brennar.  This  divine  became,  in  1820,  pastor  of  the  Ger- 
man Reformed  Church  in  Harrisburg,  Pennsylvania. 
His  ministry  was  remarkable  for  the  extensive  revivals  of  religion  that 
occurred  under  it.  These  were  not  confined  to  Harrisburg,  but,  as  he 
preached  and  labored  in  all  the  region  round  about,  they  were  shared 
by  numerous  other  German  Reformed  churches.  During  those  revival 
scenes  the  mind  of  Mr.  Winebrennar  underwent  a radical  change  on 
some  important  points,  and  his  sentiments  were  accepted  by  many  who 
had  been  awakened  under  his  preaching.  This  led  to  the  call  for  a 
convention  to  consider  the  duty  of  a separate  organization.  This  con- 
vention met  at  Harrisburg  in  October,  1830,  and  resulted  in  the  forma- 
tion of  “ The  Church  of  God,”  agreeing  on  the  great  subject  of  salvation 
through  Christ,  with  all  evangelical  Christians,  and  holding  those 
peculiar  views  we  have  stated.  They  are  numerous  in  parts  of  Penn- 
sylvania, in  Ohio,  in  Indiana,  and  are  found  in  Illinois,  Michigan, 
Iowa,  Missouri,  and  the  Territories.  They  have  one  eldership  in 


BAPTISTS. 


507 


Texas.  They  have  in  all  350  churches,  about  the  same  number  of 
preachers  and  Sunday  schools,  and  a membership  of  35,000.  They  have 
a Board  of  Publication  located  at  Harrisburg,  and  issue  the  “ Church 
Advocate,”  circulation  4,000,  and  “ Sunday  School  Gem,”  circulation 
10,000.  They  have  no  churches  in  the  Eastern  States,  and  none  in  the 
British  Provinces.* 

This  bbdy  derive  their  popular  name,  Dunkards,  from  the  German 
word  Tunker , which  signifies  Tumbler,  in  allusion  to  dunkards 
their  peculiar  form  of  baptism.  They  have  the  candi- 
date, when  in  the  water,  go  upon  his  knees,  and  then  immerse  him  by 
pushing  him  forwards,  and  thus  under  the  water.  This  they  repeat 
three  times.  Hence,  they  are  called  trine-immersionists.  They  ap- 
peared in  Germany  about  the  close  of  the  sixteenth  century.  A few 
are  still  found  there,  the  lineal  descendants  of  those  fathers.  Many 
emigrated  to  America  between  1718  and  1730,  and  subsequently  many 
others  arrived.  They  settled  chiefly  in  Pennsylvania,  Maryland,  and 
Virginia,  and  are  now  found  in  the  older  Western  States,  especially 
Ohio,  Indiana,  and  Illinois.  They  are  a quiet,  peaceable,  industrious, 
pious  people.  They  are  remarkably  simple  in  their  habits,  plain  in 
dress,  and  spiritual  in  their  worship.  They  are  generally  wealthy, 
kind  to  the  poor  of  their  own  number,  and  have  ever  been  decided  in 
their  testimony  against  slavery.  They  regard  the  term  Dunkard  as  a 
reproach,  and  call  themselves  German  Baptists.  They  publish  no  very 
definite  statistics,  but,  from  the  most  reliable  information  we  can 
gather,  we  judge  their  number  about  10,000,  mostly  in  Pennsylvania. 

The  description  of  the  Regular  Baptists  is  a description  of  the  tenets 
of  the  Sabbatarian  Baptists,  except  on  a single  point.  Si °r 
The  Sabbath  day.  They  dissent  from  the  body,  and  Baptists.  y 
from  all  Christians,  in  continuing  the  observance  of  the  Jewish  Sabbath. 
They  appeared  in  E ngland  soon  after  the  Reformation.  They  appeared 
in  this  country  first  in  1665,  organizing  a Church  at  Newport,  Rhode 
Island,  other  Churches  were  soon  after  organized  in  that  State,  and  in 
New  York  and  New  Jersey,  several  of  which  still  exist.  They  have 
Churches  in  Virginia,  and  Ohio,  and  perhaps  a single  Church  in  each 
of  a few  other  Western  States.  They  are  generally  a people  of  ardent 
piety,  and  of  deep  devotion.  They  have  several  Missionaries  in  China, 
and  at  other  points.  They  have  75  Churches,  82  Ministers,  7,336  mem- 
bers, one  weekly  periodical;  “The  Sabbath  Recorder,”  and  two  Aca- 
demical Institutions,  one  in  New  Jersey  and  another  in  New  York. 

There  is  a fragmentary  body  of  Baptists,  now  nearly  extinct,  called 
Six  Principle  Baptists.  They  hold  to  the  six  principles  six  Principle 
Paul  lays  down  in  Hebrews  vi,  1.  They  once  had  some  Baptists, 
influence  in  Rhode  Island,  and  perhaps  churches  at  other  points,  but 
in  1845  they  had  but  19  churches,  14  ministers,  and  3,000  members. 
Since  then  they  have  been  gradually  declining,  and  now  make  no 
report  of  statistics,  though  having  a few  churches. 


* I am  indebted  to  Rev.  C.  H.  Forney,  Harrisburg,  Pa.,  for  statistics,  &c. 


1 


508  DENOMINATIONS  IN  THE  UNITED  STATES. 


PROTESTANT  EPISCOPAL  CHURCH. 

ITS  COLONIAL  CONDITION. 

The  Protestant  Episcopal  Church  in  the  United  States  is  the  daughter 
of  the  Church  of  England.  She  retains,  in  substance,  the  articles  of 
faith  and  the  ritual  of  the  mother  Church. 

The  members  of  the  Church  of  England  in  the  Colonies  were  com- 
paratively few.  The  nothern  Colonies  had  been  established  by  Puri- 
tans, in  order  to  escape  from  the  persecutions  and  disabilities  to  which 
they  were  subjected  in  the  mother  country.  But  they  did  not  learn 
from  their  sufferings  the  lesson  of  toleration.  They  retaliated  upon  the 
members  of  the  Church  of  England,  and  upon  all  other  dissentients 
from  “ the  common  order,”  the  persecutions  to  which  they  themselves 
had  been  subjected.*  In  Maryland,  Virginia,  and  the  Carolinas,  the 
number  of  adherents  to  the  Church  of  England  was  more  numerous ; 
and  in  those  Colonies  it  was  protected  and  fostered  by  the  Governors 
and  the  laws  of  the  local  Legislatures.!  Yet  even  in  these  southern 
Colonies  the  Episcopalians  were  outnumbered  by  members  of  other 
denominations.  When  the  Revolutionary  War  began  there  were  not 
more  than  eighty  parochial  clergynlen  to  the  north  and  east  of  Mary- 
land. In  Connecticut  the  Episcopal  Church  received  an  impulse,  in 
the  early  part  of  the  eighteenth  century  (1722-27),  from  the  accession  to 
its  ranks  of  several  eminent  Presbyterian  clergymen — some  of  them 
members  of  the  faculty  of  Yale  College — and  soon  became  “rooted  ” in 
that  State  “amid  storms  and  persecutions.”!  The  larger  part  of  the 
clergy  were  supported  by  the  Society  for  the  Propagation  of  the  Gospel 
in  Foreign  Parts.  In  the  cities  of  Boston,  Newport,  New  York,  and 
Philadelphia  alone,  were  the  Episcopalians  able  to  support  their  clergy- 
men without  assistance  from  this  society. 

The  Church  of  England  in  the  Colonies  labored  under  many  disad- 
vantages. In  the  absence  of  bishops,  its  ministry  could  be  replenished 
only  by  emigration  from  the  mother  Church  of  England,  or  by  a double 
voyage  of  candidates  across  the  Atlantic.  The  same  cause  naturally 
led  to  a relaxation  of  discipline.  Although  many  of  the  clergy  in  the 
Colonies  were  exemplary  and  devoted  men,  yet  the  condition  of  things, 
in  those  distant  dependencies,  was  such  as  to  open  a refuge  there  for 
clergymen  of  doubtful  reputation  and  antecedents  in  the  Church  of 
England.  The  evils  resulting  from  this  state  of  things  led  to  early, 
but  unsuccessful,  attempts  to  secure  the  introduction  of  bishops  into 
the  American  Colonies. 

“ Letters  and  memorials, says  Bishop  Wilberforce,  “from  the  Colo- 
nies supply,  for  a whole  century,  a connected  chain  of  expostulations  ; 
yet  still  the  mother  country  was  deaf  to  their  entreaties.  At  home 
they  were  re-echoed  from  many  quarters.  Successive  Archbishops 

* The  American  Church  and  American  Union,  Henry  Caswell,  p.  35.  Beardsley’s 
History  of  the  Church  in  Connecticut,  pp.  14,  59.  Colt’s  Puritanism,  p.  177. 

t Bishop  White’s  Memoirs  of  the  Church,  p,  18. 

t Beardsley’s  History,  p.  32-60. 

2 History  of  the  American  Church. 


PROTESTANT  EPISCOPAL  CHURCH. 


509 


pressed  them  on  successive  administrations;  and  the  Society  for  the 
Propagation  of  the  Gospel  during  almost  every  year  made  some  effort 
in  the  same  cause.  The  records  of  these  memorials  show  how  earnestly 
and  with  what  strength  of  argument  it  pressed  this  great  cause  upon 
the  notice  of  the  government.” 

The  Episcopal  oversight  of  the  Colonies  was  committed  to  the  Bishop 
of  London.  Commissaries  of  the  Bishop,  who  were  charged  by  him 
with  authority  to  enforce  the  discipline  of  the  Church,  were  appointed 
for  Virginia,  Maryland,  New  York,  and  South  Carolina.*  But  the 
effort  on  the  part  of  the  clergy  of  the  Colonies  to  secure  the  Episcopacy 
not  only  encountered  the  indifference  of  the  mother  Church,  but  was 
also  met  by  violent  resistance  on  the  part  of  the  other  denominations. 
They  declared  that  Bishops  from  England  would  come  into  the  Colonies 
possessed  of  all  the  prerogatives  which  they  enjoyed  at  home,  and 
would  thus  bring  other  churches  under  Episcopal  jurisdiction,  and 
subject  them  to  the  action  of  ecclesiastical  courts.  “ What  would  have 
been  the  event,”  says  Bishop  White,  “ in  this  respect,  had  the  Epis- 
copal clergy  succeeded  in  their  desires,  is  a problem  which  it  will  be 
for  ever  impossible  to  solve.  In  regard  to  the  motives  of  the  parties  in 
the  dispute,  there  are  circumstances  which  charity  may  apply  to  the 
most  favorable  interpretation.  As  the  Episcopal  clergy  disclaimed  the 
designs  and  expectations  of  which  they  were  accused,  and  as  the  same 
was  done  by  their  advocates  on  the  other  side  of  the  water,  particularly 
by  the  principal  of  them,  the  great  and  good  Archbishop  Seeker,  they 
ought  to  be  supposed  to  have  had  in  view  an  Episcopacy  purely  reli- 
gious. On  the  other  hand,  as  their  opponents  laid  aside  their  resistance 
to  the  religious  part  of  it,  as  soon  as  American  independence  had  done 
away  all  political  danger,  if  it  before  existed,  it  ought  to  be  believed 
that  in  their  former  professed  apprehensions  they  were  sincere.”! 

ORGANIZATION  OF  THE  CHURCH  AFTER  THE  REVOLUTION. 

The  Episcopal  Churches  in  the  American  Colonies  established,  as  we 
have  seen,  by  the  Society  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts,  and  placed  under  the  jurisdiction  of  the  Bishop  of  London,  were 
called  collectively  “the  Church  of  England  in  America.”  When  the 
Colonies  became  independent,  the  Episcopal  Churches  became,  of 
necessity,  severed  from  all  connection  with  the  Church  of  England. 
Their  organic  union  with  it  was  dissolved,  but  their  essential  unity  in 
the  ministry,  creeds,  liturgy,  and  articles  was  maintained. X 

The  position  of  the  several  Episcopal  congregations  toward  each  other 
was  peculiar.  They  were  not  united  in  any  organization.  Each  parish 
stood  alone.  All  the  congregations  dropped  off  from  the  authority 
which  had  hitherto  united  them,  and  each  congregation  became,  for  a 
time,  an  independent  church.  But  it  was  the  recognized  principle  of 
them  all  that  they  should  be  united  not  only  in  faith  and  worship  but 
also  in  ecclesiastical  union  in  one  body.  Providentially  left  as  separate 

* American  Church  and  Union,  p.  64. 
f Bishop  White’s  Memoirs,  p.  19. 
t Hawk’s  Constitution  and  Canons,  p.  5-8. 

33 


510 


DENOMINATIONS  IN  THE  UNITED  STATES. 


churches,  it  was  their  duty  and  desire,  on  Gospel  principles,  and  in 
accordance  with  primitive  usage,  as  they  believed,  and  on  the  ground 
of  their  own  historical  derivation,  to  be  united  as  one  National  Church 
in  several  Dioceses  under  the  Episcopate. 

The  existence  of  separate  States  in  a Federal  Union,  furnished  a pro- 
vidential provision  for  realizing  the  theory  of  the  Episcopal  Church, 
viz. ; that  of  a National  Church  consisting  of  separate  dioceses  united 
in  one  representative  body.  The  proper  mode  of  proceeding,  in  order 
to  carry  out  this  theoiy,  was  obvious,  and  was  immediately  adopted. 
The  several  congregations  in  each  State  met  and  adopted  a constitution 
and  canons  which  made  them  separate  and  independent  dioceses  in 
each  State.  This  was  the  first  step  toward  the  union  of  all  the  churches 
in  the  United  States  in  one  organization. 

At  the  close  of  the  Revolution  the  Episcopal  Church  was  in  an  ex- 
ceedingly feeble  state.  Most  of  its  clergy  in  the  Northern  States  had 
adhered  to  the  parent  government,  and  had  fled  to  England,  or  to  other 
Colonies,  on  the  breaking  out  of  the  war.  Those  who  remained  and 
refused  to  omit  the  prayers  for  the  King,  or  to  pray  for  Congress,  were 
treated  with  much  violence.  In  many  of  the  northern  Colonies  not 
one  church  remained  open  ; and  in  Pennsylvania  only  the  one  church, 
of  which  Dr.  White  (subsequently  Bishop  White,)  was  rector,  was  left 
undisturbed.*  In  Virginia  the  loyal  clergy  were  ejected  from  their 
livings.  The  consequence  of  this  state  of  things  was  that  when  peace 
was  proclaimed  in  1783.  the  Episcopal  Church  was  found  to  have  been 
almost  destroyed.  Virginia  had  entered  in  the  war  with  one  hundred 
and  sixty-four  churches  and  chapels,  and  ninety-one  clergymen  spread 
through  her  sixty  one  counties.  At  the  close  of  the  war  ninety-five 
parishes  had  become  extinct,  and  of  the  ninety-one  clergymen  only 
twenty-eight  remained.!  The  churches  had  been  desolated  by  the 
war,  and  the  character  of  many  of  the  clergy  was  worldly,  and  religion 
at  a low  ebb  among  the  congregations.  A similar  state  of  things 
existed  in  Maryland.  But  twenty  of  the  clergy  remained  there,  and 
the  parishes  had  suffered  in  an  equal  proportion  with  those  of  Virginia. 
In  North  and  South  Carolina  the  Church  was,  if  possible,  in  a still 
worse  condition.  It  was  also  exceedingly  unpopular  with  the  people, 
in  consequence  of  having  been  more  largely  than  other  churches  iden- 
tified with  the  Tory  cause. 

The  first  step  toward  the  union  of  all  the  churches  of  the  United 
States  in  one  body  was  taken  at  a meeting  of  a few  clergymen  from 
New  York,  New  Jersey,  and  Pennsylvania,  at  Brunswick,  New  Jersey, 
on  the  13th  and  14th  of  May,  1784.  They  had  assembled  for  the  purpose 
of  reviving  a society,  formerly  existing  in  the  Colonies,  for  the  support 
of  the  widows  and  children  of  deceased  clergymen.  A meeting  was 
appointed  to  be  held  in  October,  to  confer  upon  some  general  principles 
of  union.! 


* Bishop  Wilberforce,  p.  175. 

t Dr.  Hawks’  History  of  the  Church  in  Virginia,  p.  154. 
t General  Convention,  with  Notes,  &c.,  Hawks  & Perry,  377  et  seq. 


PROTESTANT  EPISCOPAL  CHURCH. 


511 


The  meeting  was  accordingly  held  in  October  of  the  same  year.  It 
consisted  of  fifteen  clergymen  and  eleven  laymen  from  New  York,  New 
Jersey,  Pennsylvania,  Delaware,  Maryland,  and  Virginia.  The  general 
principles  which  they  agreed  should  be  the  basis  of  the  union  were  as 
follows : The  continuance  of  the  three  orders  of  the  ministry — the  use 
o : the  Book  of  Common  Prayer— the  establishment  of  a representative 
body  of  the  church,  consisting  of  the  clergy  and  laity,  who  should  vote 
in  separate  orders.  They  recommended  to  the  churches  to  send  clerical 
and  lay  deputies  to  a meeting  to  be  held  in  Philadelphia,  on  the  27tli  of 
September,  1785. 

A delegate  from  Connecticut  attended  this  convention,  but  took  no 
part  in  its  proceedings.  The  clergy  of  Connecticut  refused  to  unite  in 
the  general  organization,  until  they  should  have  a Bishop  at  their  head. 
As  soon  as  peace  had  made  it  possible  (March,  1783,)  the  clergy  had  met 
in  convention  and  elected  Dr.  Samuel  Seabury,  of  Staten  Island,  to  be 
their  Bishop.  Dr.  Seabury  had  sailed  for  England  to  obtain  consecra- 
tion there,  before  the  British  troops  had  evacuated  New  York.  He 
made  application  for  consecration  to  the  Archbishop  of  York — the  see 
of  Canterbury  being  then  vacant — but  the  Archbishop  could  not  conse- 
crate a citizen  of  the  United  States  without  a special  Act  of  Parliament. 
Hence  Dr.  Seabury  had  recourse  to  the  Scottish  bishops,  who  were  not 
connected  with  the  State,  and  who  could,  therefore,  if  they  were  so. dis- 
posed, consecrate  a Bishop  for  the  United  States.  The  application  of 
Dr.  Seabury  was  readily  granted  ; and  he  was  consecrated  at  Aberdeen 
by  Bishop  Kilgour,  of  Aberdeen,  Bishop  Petre,  of  Boss,  and  Bishop 
Skinner,  of  Moray. 

The  first  General  Convention  of  the  Protestant  Episcopal  Church, 
agreeably  to  the  suggestion  made  in  the  meeting  in  Philadelphia  in 
October,  1784,  was  assembled  on  the  27th  of  September,  1785,  in  Phila- 
delphia. It  was  composed  of  clerical  and  lay  deputies  from  seven  of 
the  thirteen  States  of  the  Union,  viz. : New  York,  New  Jersey,  Penn- 
sylvania, Delaware,  Maryland,  Virginia,  and  South  Carolina.  They 
made  such  changes  in  the  Prayer  Book  as  were  necessary  to  accommo- 
date it  to  changes  in  the  State.  A general  Constitution  was  proposed;  mea- 
sures were  taken  to  obtain  the  Episcopacy  ; changes  in  the  Prayer  Book 
and  Articles  were  proposed  and  published  in  a volume  called  “ the  Pro- 
posed Book.”  It  remained  to  be  seen  whether  the  Episcopacy  could  be 
obtained  from  England,  and  whether  the  union  would  be  ratified,  and  the 
constitution  adopted  in  a subsequent  convention.  A committee  was  ap- 
pointed with  power  to  re-assemble  the  convention  at  Philadelphia. 

In  this  Convention  of  1785  there  were  some  decided  differences  of 
opinion,  and  some  warm  discussions  as  to  the  terms  of  union.  Three 
distinct  parties  were  developed  in  the  course  of  the  debate  upon  the 
terms  of  union.  (1.)  The  Southern  States,  and  particularly  South 
Carolina,  would  have  greatly  restrained  the  power  of  bishops ; made 
them  subject  to  their  own  conventions ; refused  them  the  privilege  of 
presiding,  ex  officio,  in  the  convention  ; and  would  have  distinguished 
them  from  presbyters  only  by  the  prerogatives  of  ordaining  and  con- 
firming. (2.)  The  Eastern  States,  under  the  lead  and  influence  of  Con- 


DENOMINATIONS  IN  THE  UNITED  STATES. 


512 


necticut,  would  have  given  to  bishops  all  spiritual  government;  the 
presidency,  ex  officio,  of  conventions ; the  exclusion  of  the  laity  from 
all  agency  in  the  legislation  and  government  of  the  church ; and  an 
unqualified  veto  upon  the  enactments  of  their  conventions.  (3.)  Dr. 
White  and  the  other  representatives  of  the  Middle  States  would  have 
given  the  presidency  of  the  conventions,  ex  officio,  to  the  bishops,  and 
admitted  the  laity  to  a co-ordinate  rank  in  legislation  and  government. 
Similar  differences  appeared  in  the  proposed  revision  of  the  Prayer 
Book.  The  deputies  from  Virginia  proposed  that  the  first  four  petitions 
of  the  Litany  should  be  omitted,  and  objected  to  the  rubric  which 
allowed  ministers,  at  their  own  discretion,  to  expel  notorious  evil  livers 
from  the  communion.  On  the  other  hand,  deputies  from  the  Eastern 
States  would  have  restored  to  the  communion  service  those  portions  of  the 
office  of  Edward  VI,  which  had  been  omitted  in  the  English,  but  re- 
tained in  the  Scotch  Liturgy,  and  which  were  regarded  as  attributing 
higher  honor  and  efficacy  to  the  sacrament.  These  differences,  how- 
ever, were  either  harmonized  or  adjourned.  The  presidency,  ex  officio, 
of  the  Bishop  in  the  convention  remained  undetermined;  but  it  was 
conceded  in  practice  and  afterwards  adopted  as  law.  The  preparation 
of  the  Proposed  Book,  and  its  submission  to  the  dioceses,  saved  it  from 
many  direct  proposals  of  alterations  which  might  have  been  warmly 
pressed  and  obstinately  resisted. 

The  outlines  of  the  Constitution,  as  finally  agreed  upon,  were  as 
follows : There  shall  be  a triennial  convention,  consisting  of  a deputa- 
tion from  each  diocese  of  not  more  than  four  clergymen  and  four  lay- 
men ; they  shall  vote  by  dioceses,  each  order  having  a negative  on  the 
other ; when  there  shall  be  a Bishop  in  the  State  he  shall  be  ex  officio  a 
member  of  the  convention  ; the  different  orders  of  the  clergy  shall  be 
accountable  only  to  the  ecclesiastical  authority  of  their  own  dioceses  ; 
previous  to  ordination  there  shall  be  a declaration  of  belief  in  the  Ploly 
Scriptures  and  conformity  to  the  doctrines  and  worship  of  the  Church. 

There  was  more  harmony  in  the  convention  as  to  the  measures  to  be 
taken  to  secure  the  Episcopate.  Bishop  Seabury,  indeed,  and  his  clergy 
declined  to  attend  the  convention  because  they  apprehended  that  it 
would  (as  it  did)  sanction  the  representation  of  the  laity,  and  refuse  the 
veto  to  the  Bishop  on  the  proceedings  of  his  diocesan  convention.  The 
convention  appointed  a committee  to  correspond  with  the  Archbishops 
and  Bishops  of  the  Church  of  England,  with  a view  to  obtain  the 
Episcopate.  The  convention  then  adjourned  to  meet  in  Philadelphia 
on  the  20th  of  June  of  the  following  year. 

The  address  of  the  committee  to  the  English  prelates  was  forwarded 
to  John  Adams,  then  the  American  Minister  in  England,  with  the 
request  that  he  should  present  it  to  the  Archbishop  of  Canterbury. 
The  Governors  of  New  York,  Maryland,  Pennsylvania,  and  Virginia, 
for  which  States  it  was  contemplated  that  Bishops  should  be  conse- 
crated, also  sent  certificates  testifying  to  and  approving  the  acts  of  the 
convention,  and  enforcing  its  application.  In  the  spring  of  1786,  the 
committee  received  an  answer  signed  by  two  Archbishcps,  and  eighteen 
of  the  twenty  Bishops  of  England.  It  was  courteous  in  its  tone,  and 


PROTESTANT  EPISCOPAL  CHURCII. 


513 


expressed  a desire  to  comply  with  the  request,  but  delayed  compliance 
until  they  could  be  advised  of  the  alterations  which  were  to  be  made  in 
the  Prayer  Book.  The  General  Convention  held  in  June,  1786,  and  the 
subsequent  one  which  met  in  Wilmington  in  October,  made  such  satis- 
factory representations  to  the  English  Bishops  that  all  obstacles  to  the 
consecration  of  the  American  Bishops  were  removed.  Accordingly, 
Dr.  White,  of  Pennsylvania,  and  Dr.  Prevost,  of  New  York,  sailed  to 
England;  and  were  consecrated  in  the  Chapel  of  Lambeth  Palace  on 
Sunday,  February  4,  1787,  by  the  two  Archbishops  and  the  Bishops  of 
Bath  and  W ells,  and  Peterborough.  In  the  Convention  of  1789,  in  Phila- 
delphia, after  the  provision  for  the  power,  on  the  part  o£  the  House  of 
Bishops,  of  originating  acts  and  of  a negative  on  the  proceedings  of  the 
lower  house,  Bishop  Seabury  and  the  clergy  of  Connecticut  and  Massa- 
chusetts took  their  seats  in  the  convention.  The  Prayer  Book  received 
certain  modifications — some  of  which  had  long  been  desired  by  many 
eminent  bishops  and  divines  in  the  English  Church — and  thus  the  * 
Protestant  Episcopal  Church  in  the  United  States  was  finally  estab- 
lished with  the  Constitution,  Ritual,  and  Discipline  which  it  has  since, 
with  a few  unimportant  modifications,  retained. 

SUBSEQUENT  HISTORY  AND  PRESENT  CONDITION  OP  THE  CHURCH. 

Since  the  final  settlement  of  the  Episcopal  Church  in  the  United 
States  it  has  made  rapid  progress.  At  that  period  there  were  but  three 
bishops,  and  the  number  of  the  clergy  was  less  than  two  hundred.  In 
the  present  year  (1871)  there  are  fifty-two  bishops,  and  nearly  three 
thousand  clergymen.  The  number  of  communicants  is  upwards  of  two 
hundred  thousand;  and  the  reported  contributions  for  the  year  (which 
are  always  much  less  than  the  actual  contributions,)  fell  but  little  short 
of  five  millions  of  dollars.  The  number  of  dioceses  and  missionary 
jurisdictions  in  the  United  States  is  forty-five.  There  are  also  three 
foreign  missionary  fields — Africa,  China,  and  Japan — with  their  re- 
spective bishops ; and  also  a Greek  mission  at  Athens,  a mission  at 
Ilayti,  and  parishes  at  Paris  and  at  Rome,  which  are  under  the  juris- 
diction of  the  Presiding  Bishop. 

In  accordance  with  the  provisions  of  the  Constitution,  a General 
Convention  has  been  regularly  held  every  three  years,  and  a few  special 
conventions,  which  are  also  provided  for  in  cases  of  emergency,  have 
also  been  convened.  Until  within  the  last  thirty  years  the  Church 
pursued  an  even  tenor;  and  the  controversies  and  doctrinal  differences 
which  arose  among  its  ministers  and  members  were  not  such  as  greatly 
to  disturb  its  peace  and  progress.  In  the  Northern  (States  its  increase 
was  steady  and  rapid.  But  in  the  South  it  still  continued  feeble.  In 
the  General  Convention  of  1811  the  Church  of  Maryland  wTas  reported 
as  “still  in  a deplorable  condition,”  and  the  Church  in  Virginia  was 
declared  to  be  “ in  danger  of  her  total  ruin.”  In  the  next  General  Con- 
vention of  1814  the  same  representations,  with  regard  to  the  Southern 
dioceses,  are  repeated.  In  Delaware  the  condition  was  “ truly  distress- 
ing, and  the  prospect  gloomy.”  In  Maryland  the  Church  still  con- 
tinued “in  a state  of  depression;”  in  many  places  “ her  ministers  had 


514 


DENOMINATIONS  IN  THE  UNITED  STATES. 


thrown  off  their  sacred  profession,”  “ her  liturgy  was  either  contemne  d 
or  unknown,”  and  “ her  sanctuaries  desolate.”  From  the  reports  made 
in  the  convention  in  1S20  the  Church  appears  to  have  received  a i ew 
impulse.  A theological  school,  subsequently  transferred  to  New  York, 
had  been  established  at  New  Haven,  and  a General  Missionary  Society 
organized.  “The  Church  was  now  rapidly  extending  on  every  side, 
and  the  clergy  lists  record  over  three  hundred  names.” 

In  the  Convention  of  1829  seventeen  dioceses  were  represented  by 
forty -seven  clerical  deputies,  and  thirty-seven  lay  deputies,  from  fifte<  n 
dioceses,  and  by  nine  bishops.  Thirteen  bishops,  fifty-one  clerical  and 
thirty -eight  3>ay  deputies  made  up  the  Convention  of  1832,  which  con- 
vened in  New  York  on  the  17th  of  October.  The  Convention  of  1835 
was  one  of  the  most  important  that  was  ever  held ; and  was  a turning 
point  in  the  policy,  and  a starting  point  for  an  accelerated  progress  of 
the  Church.  Fourteen  bishops  and  one  hundred  and  twenty  deputies, 
sixty-nine  clerical  and  fifty-one  lay,  representing  twenty-one  dioceses, 
composed  the  convention.  Illinois,  with  the  Rt.  Rev.  Philander 
Chase,  was  received  into  union.  The  Constitution  of  the  Board  of  Mis- 
sions was  established,  making  every  baptized  member  of  the  church  a 
member  of  the  missionary  organization.  Provision  was  made  for 
Missionary  Bishops,  and  for  the  divisions  of  dioceses.  The  Canons 
were  revised  and  reported  in  one  body.  Arrangements  were  made  for 
securing  historical  documents  of  the  churches,  and  the  Rev.  I>r.  Hawks 
was  appointed  their  conservator. 

From  this  period  the  progress  of  the  Church  was  much  more  rapid 
than  before.  Under  the  zealous  and  Apostolic  labors  of  Bishops 
Moore  and  Meade,  the  Church  in  the  diocese  of  Virginia  revived,  and 
became  one  of  the  most  prosperous  in  the  union.  In  Maryland,  also, 
and  in  North  and  South  Carolina  a similar  revival  of  spiritual  life  and 
of  missionary  zeal  was  awakened. 

“ The  Convention  of  1844  met  in  Philadelphia.  Twenty-four  bishops, 
ninety-three  clerical  and  eighty-four  lay  deputies  were  in  session  for 
eighteen  days.  In  the  words  of  the  late  Bishop  of  Maine  (Bp.  Burgess) : 
“The  recent  resignation  and  suspension  of  one  bishop,  (Ben.  T.  Onder- 
donk,  of  N.  Y.,)  the  overhanging  rumor  that  foreboded  the  trial  and 
suspension  of  another,  (Henry  U.  Underdonk,  of  Penn.,)  the  personal 
discussion  which  arose  out  of  the  election  to  the  Episcopate  of  Mis- 
souri;* the  effort  to  procure  a declaration  against  the  doctrine  of  the 
Oxford  Tracts ; the  consecration  of  Bishops  Chase,  of  New  Hampshire, 
Cobbs  and  Hawks, f the  nomination  of  the  missionary  bishops,  Free- 
man, Southgate  and  Boone;  the  renewed  but  unsuccessful  efforts  to 
require  a longer  delay  before  the  ordination  of  ministers  from  other 
denominations ; the  inquiry  into  the  state  of  the  General  Theological 
Seminary ; and  the  adoption,  not  without  controversy,  of  the  principle 


•Of  the  Rev.  Dr.  Hawks,  oi'New  York,  whose  election  was  negatived  by  the  House 
on  account  of  the  pecuniary  embarrassments  in  which  he  had  been  involved  in  the 
management  of  a school  at  Flushing, 
f Rev.  Cicero  Hawks,  Bishop  of  Missouri. 


PROTESTANT  EPISCOPAL  CHURCH. 


515 


of  an  unlearned  Diaconate  in  certain  cases ; all  concurred  to  make  thi3 
the  busiest  and  most  exciting  of  all  our  General  Conventions.”* 

The  Convention  of  1853  was  memorable  for  the  memorial  presented 
by  the  Rev.  Dr.  Muhlenberg  and  other  prominent  divines,  in  favor  of 
Liturgical  relaxation  and  Church  comprehension.  It  resulted  in  the 
appointment  of  a commission  having  the  consideration  of  these  sub- 
jects committed  to  them.  Notwithstanding  the  earnest  desire  of  some 
of  the  most  eminent  of  the  bishops  and  clergy  for  the  promotion  of 
this  object,  nothing  further  was  effected  than  the  development  of  flie 
fact  that  some  of  the  first  minds  of  the  Church  anxiously  desired  larger 
liberty  in  the  use  of  the  Liturgy,  and  more  flexibility  in  all  the  agencies 
for  Church  extension.  A record  of  the  feelings  and  views  of  those 
who  favored  this  movement  is  contained  in  the  “Memorial  Papers,” 
edited  by  the  late  Bishop  Potter,  of  Pennsylvania. 

The  Convention  of  1862  met  in  New  York  in  troublous  times.  No 
bishops  or  delegates,  of  course,  appeared  from  the  seceded  States.  The 
introduction  of  resolutions  having  reference  to  the  disturbed  state  of 
the  country,  occasioned  lengthy  debate,  and  absorbed  a large  part  of 
the  session.  One  portion  of  the  Convention  desired  that  an  emphatic 
testimony  should  be  given  to  the  sin  of  rebellion,  and  to  the  duty  of 
supporting  the  government  in  putting  it  down ; and  another  portion 
were  anxious  that  the  Convention  should  limit  its  action  to  strictly 
ecclesiastical  and  religious  questions ; and  thus  interpose  no  obstacles 
to  the  subsequent  reunion  of  the  separated  dioceses.  This  reunion  in 
fact  took  place  in  the  next  Convention  of  1865.  The  Churches  in  the 
seceded  States  had  become  formally  separated  by  their  independent 
action  during  the  civil  war,  in  organizing  a Council,  framing  a Consti- 
tution and  Canons,  and  proceeding  to  the  consecration  of  a Bishop, 
with  an  express  disavowal  of  the'  authority  of  the  General  Constitution 
of  the  Church.  But  a reconciliation  was  effected ; and  the  Bishop  of 
Alabama,  who  had  been  consecrated  during  this  period,  was  received 
into  the  Episcopate  of  the  Church  of  the  United  States,  by  signing  an 
equivalent  to  the  promise  of  conformity  taken  by  the  other  Bishops  at 
their  consecration. 

The  organization  of  the  Protestant  Episcopal  Church  in  the  United 
States  is  singularly  analogous  to  that  of  our  Republic.  There  is  noth- 
ing which  belongs  essentially  to  Scriptural  Episcopacy  which  is  ad- 
verse to,  or  inconsistent  with  civil  freedom.  The  prevalent  impression 
that  the  system  of  the  Church,  as  contained  in  her  Constitution  and 
Articles,  is  priestly  and  monarchical;  that  the  laity  are  more  excluded 
than  those  of  other  churches  from  participating  in  its  government ; 
and  that  Bishops  wield  a vast,  undefined,  irresponsible  authority,  is  an 
entire  misapprehension.  That  such  claims  are  sometimes  urged  in 
its  behalf,  is  unfortunately  too  true ; but  they  are  wholly  unsupported 
by  the  laws  and  standards  of  the  Church.  Our  entire  Church  scheme 
is  singularly  analogous  to  our  State  and  National  governments.  It  is 
essentially  republican.  It  is  democratic  and  representative.  The  doc- 


* Perry’s  Churchman’s  Year  Book  for  1870. 


516 


DENOMINATIONS  IN  THE  UNITED  STATES. 


trine  that  the  Bishop  is,  by  Divine  appointment,  the  chief  officer  and 
ruler  of  the  Church,  does  not,  in  the  least  degree,  interfere  with  the 
establishment  of  a representative  system,  which  shall  not  diminish  or 
take  away  those  powers,  but  shall  define  and  regulate  their  exercise  by 
law,  and  shall  secure  to  all  other  orders  and  degrees  of  men  in  the 
Church,  the  maintenance  of  their  own  liberties  and  rights,  as  set  forth 
in  the  Word  of  God. 

Let  us  make  good  our  assertion  that  the  Episcopal  Church  organiza- 
tion is  eminently  republican  and  free. 

Begin  with  the  parish.  Every  regular  member  of  a parish  is  a voter 
for  the  Vestry,  which  administers  the  affairs  of  the  parish.  This  is 
analogous  to  town  and  district  elections,  of  civil  officers  to  administer 
civil  affairs. 

The  Vestry,  thus  elected,  select  a clergyman,  fix  his  salary,  and 
manage  all  the  temporalities  of  the  Church.  No  Bishop,  convention, 
or  other  power,  can  prescribe  whom  they  shall  elect,  what  salary  they 
shall  give,  or  how  they  shall  manage  their  affairs.  These  Church  ves- 
trymen are  analogous  to  the  select  men  and  Common  Councilmen  of 
our  towns  and  cities. 

At  an  annual  meeting  of  the  Vestry  lay  delegates  are  appointed  to  a 
Diocesan  Convention,  in  which  the  clergy  and  laity  have  an  equal 
voice,  and  which  legislates  for  the  Church  in  the  diocese.  A diocese 
bears  the  same  relation  to  the  Church  at  large  as  a fitate  bears  to  the 
United  States;  a Diocesan  Constitution  has  the  same  relation  to  the 
General  Constitution  as  a State  Constitution  has  to  that  of  the  United 
States ; a Diocesan  Convention  stands  to  the  General  Convention  as 
State  legislatures  do  to  Congress. 

Again — the  General  Convention  is  composed  of  two  houses — the 
House  of  Bishops  and  the  House  of  Clerical  and  Lay  Deputies — each 
house  having  a veto  on  the  other ; just  as  Congress  is  composed  of  a 
Senate  and  a House  of  Representatives,  which  have  each  the  same, 
power  of  negative.  Both  legislate  under  a Constitution  of  granted, 
specified,  limited  powers,  which  neither  may  transcend. 

Let  us  look  at  some  other  features  of  our  system,  with  more  special 
reference  to  the  supposed  power  of  bishops.  A young  man  wishes  to 
become  a minister.  The  Bishop  cannot,  of  his  own  will,  authorize 
him  to  become  so.  The  young  man  cannot  even  become  a candidate 
for  orders  until  he  receives  the  testimony  of  some  of  his  fellow  par- 
ishioners, that  by  their  judgment  he  is  fit,  by  his  character  and 
talents,  to  enter  the  ministry. 

Let  us  look  at  the  administration  of  a Diocese  by  the  Bishop.  He 
does  not  administer  its  affairs  alone.  A standing  committee  is  ap- 
pointed by  the  diocese,  consisting  usually  equally  of  clergymen  and 
laymen,  without  whose  sanction  he  cannot  admit  a candidate  for  the 
ministry ; cannot  ordain  him ; cannot  discipline  or  punish  him.  In 
short,  he  can  perform  no  governmental  act  without  the  assent  of  this 
committee,  and  then  only  according  to  written  law — law  made  not  by 
his  order,  but  by  all  the  orders  .in  the  Church. 

Let  us  look  at  the  condition  of  laymen  in  the  Church.  The  clergy- 


PROTESTANT  EPISCOPAL  CHURCH, 


517 


man  can  administer  discipline  over  them  only  in  accordance  with  the 
specifications  of  the  rubrics  and  canons  ; and  when  it  is  exercised  an 
appeal  to  the  Bishop  is  always  in  their  power.  The  clergyman  cannot 
say  to  the  layman:  “ I do  not  believe  you  are  a true  Christian,  and 
therefore  I suspend  you  from  the  communion  of  the  Church.”  He 
must  proceed  on  something  done,  and  that  something  must  be  specified 
in  the  laws. 

Again,  let  us  look  at  the  power  of  the  Bishop,  by  some  supposed  to 
be  so  formidable  and  despotic.  What  is  it?  How  did  the  Bishop  re- 
ceive— how  does  he  hold — how  can  he  exercise  his  office  ? 

He  became  a Bishop  by  the  election  of  a majority  of  the  clergy  and 
laity  of  the  diocese,  and  by  the  sanction  of  a majority  of  the  bishops 
and  standing  committees  of  the  Church.  His  powers  are  all  defined 
by  law.  He  only  can  confirm  or  ordain  ; but  he  can  do  either  only  as 
the  law  directs.  He  presides  in  the  conventions,  and  administers  the 
affairs  of  the  diocese,  but  only  as  the  law  provides  and  the  standing 
committee  sanctions.  He  can  do  nothing  of  his  mere  will ; he  cannot 
reverse  the  action  of  his  conventions  ; he  cannot  censure  or  discipline 
a clergyman,  but  upon  trial  and  condemnation  by  his  peers;  he  can- 
not come  into  a parish  and  set  aside  the  clergyman  except  upon  occa- 
sions of  visitation,  prescribed  by  canons.  From  these  facts  it  appears 
that  the  power  of  a Bishop  in  the  Church  can  become  exhorbitant, 
only  when  the  clergy  and  laity  choose  to  surrender  their  well  guarded 
rights.  It  appears  also  from  the  history  of  the  Episcopal  Church  in 
the  United  States,  that  its  alliance,  in  the  past,  with  monarchy,  and 
its  tendency  to  support  arbitrary  power,  was  an  accident  of  its  position, 
the  consequence,  in  large  part,  of  its  union  with  the  State,  and  not  the 
necessary  result  of  its  own  organization. 

The  doctrines  of  the  Church  are  found  systematically  stated  in  the 
creeds  and  the  XXXIX  Articles  of  the  Church.  The  articles  are, 
many  of  them,  taken  from  the  Augsburgh  Confession ; and  in  them 
the  great  doctrines  of  the  Trinity,  the  Atonement,  and  of  justification 
by  faith  alone,  are  emphatically  presented. 

The  Liturgy  of  the  Church  is  substantially  the  same  as  that  of  the 
Church  of  England.  The  changes  that  have  been  made  in  it  have 
been  such  as  to  prevent  repetitions,  to  shorten  the  service,  and  to  re- 
move some  obsolete  and  some  doctrinaHy  objectionable  phraseology, 
which  many  of  the  most  eminent  divines  in  the  Church  of  England 
have  desired  to  see  removed. 

Different  parties  and  schools  of  theology  have  existed  in  the  Episco- 
pal Church  in  the  United  States,  as  in  the  Church  of  England.  Until 
the  publication  of  the  Oxford  tracts  in  this  country,  about  thirty  years 
ago,  there  had  been  two  parties,  designated  respectively  high  and  low 
Churchmen,  whose  divergence  had  increased  from  the  period  of  the 
consecration  of  Bishop  Hobart,  of  New  York,  (1811,)  who  was  an 
earnest  champion  of  the  exclusive  and  Jure  divino  right  of  the  Episco- 
pacy. The  great  leaders  of  these  parties  respectively  in  the  earlier 
periods  were  Bishops  White  and  Griswold,  and  Bishops  Hobart  and 
Bavenscroft;  and  in  a later  period  the  two  Bishops  Onderdonk,  of 


518 


DENOMINATIONS  IN  THE  UNITED  STATES. 


New  York  and  Pennsylvania;  and  Bishop  Mead,  of  Virginia,  and 
Bishop"  Mcllvaine,  of  Ohio.  The  former  school  contended  for  the  ex- 
clusive validity  of  Episcopal  orders,  exacted  strict  compliance  with  the 
rubrics,  and  the  exclusive  use  of  the  Liturgy  on  all  occasions,  dis- 
countenanced meetings  for  social  and  extempore  prayer,  presented  the 
church  and  the  fathers  as  the  authoritative  interpreters  of  scripture, 
exalted  the  sacraments  as  channels  of  grace,  rested  salvation  equally 
upon  faith  and  works,  and  declined  union  with  the  ministers  of  other 
evangelical  denominations  in  worship  and  in  work.  The  latter  school 
for  the  most  part  admitted  that  Episcopacy  was  of  Apostolic  insti- 
tution, under  the  guidance  of  the  Holy  Spirit,  and  that  it  was  necessary 
to  the  perfection,  but  not  to  the  being  of  the  Church.  They  admitted 
the  obligation  to  use  the  Liturgy  alone  as  prescribed,  in  the  public 
services  upon  Sundays  and  Holy  Days;  but  claimed  the  liberty  of 
extempore  prayer,  or  of  using  portions  of  the  service  only,  on  occasions 
of  weekly  lectures  and  of  social  worship.  They  advocated  the  right  of 
private  judgment  in  interpreting  the  scripture;  regarded  the  sacra- 
ments as  signs  and  seals,  and  not  sources  of  grace ; proclaimed  with 
emphasis  the  doctrine  of  justification  by  faith  alone;  and  freely  joined 
with  Christians  of  other  denominations  in  social  worship,  in  the  circu- 
lation of  Bibles  and  of  tracts,  and  in  many  other  methods  of  extending 
the  knowledge  and  power  of  the  Gospel  in  the  world.  They  also 
claimed  with  equal  emphasis,  and  with  powerful  argument,  that  they 
truly  represented  the  Reformers  by  whom  the  prayer  book  was  formed ; 
and  that  the  exclusive  and  unchurching  dogma  of  Episcopacy  and  the 
whole  connected  High  Church  system,  was  unknown  in  the  Church 
until  the  middle  of  the  seventeenth  century. 

Since  the  introduction  of  the  Oxford  tracts  a still  higher  Ritualistic 
and  Churchly  party  has  appeared  in  the  Church  of  England,  and  in 
the  Protestant  Episcopal  Church  in  this  country.  Hundreds  of  clergy- 
men of  this  party  in  England,  and  a score  or  more  in  this  country, 
have  joined  the  Church  of  Rome.  This  party  have  introduced  into 
the  worship  of  the  Church  many  ceremonies  which  were  carefully 
excluded  by  the  framers  of  the  Anglican  formularies  of  faith  and 
worship.  Their  theology,  their  phraseology,  their  whole  tone  of 
thought  and  feeling  is  far  more  Mediaeval  and  Romish  than  Protestant. 
The  progress  of  this  party  has  been  watched  with  painful  solicitude  by  the 
conservative  members  of  the  Church.  At  the  last  General  Convention  (Oct. 
1871),  in  Baltimore,  the  Protestant  sentiment  of  the  Church  found  full  and 
emphatic  expression  ; the  extremes  of  Ritualism  were  vindicated  by  only 
a small  minority ; and  the  House  of  Bishops,  in  their  admirable  Pastoral 
Letter  to  the  churches,  uttered  solemn  warnings  against  the  introduction 
of  Romish  errors  and  superstitious  innovations.  It  is  now  hoped  that  the 
parties  known  as  the  Evangelical  and  Conservative  may  come  into  more 
complete  harmony  in  their  doctrinal  views,  more  cordial  fellowship  of 
spirit,  and  more  earnest  co-operation  in  works  of  faith  and  labor  of  love  ; 
and  that  their  united  Christian  intelligence  and  zeal  will  discountenance 
and  arrest  the  further  progress  of  high  and  superstitious  Ritualism  in  her 
community. 


PROTESTANT  EPISCOPAL  CHURCH. 


519 


EPISCOPALIANS. 


BISHOPS  OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE  UNITED  STATES 

OF  AMERICA. 

P.  O.  Cons.  Tr. 

BENJAMIN  BOSWORTH  SMITH,  D.  D.,  Bishop  of  Kentucky Frankfort 1882 

CHAS.  P.  McILVAINE.  D.  D.,  D.  C.  L.,  LL.  D.,  Bishop  of  Ohio Cincinnati 1833 

SAMUEL  A.  McCOSKRY,  D.  D.,  D.  C.  L.,  Bishop  of  Michigan Detroit 188) 

WM.  R.  WHITTINGHAM,  D.  D.,  LL.  D.,  Bishop  of  Maryland Baltimore 1840 

ALFRED  LEE,  D.  D.,  Bishop  of  Delaware Wilmington 1841 

JOHN  JOHNS,  D.  D.,  Bishop  of  Virginia Theo.  Sem 1842 

MANTON  EASTBURN,  D.  D.,  Bishop  of  Massachusetts Boston 1842 

CARLTON  CHASE,  D.  D.,  Bishop  of  New  Hampshire Claremont 1844 

HORATIO  SOUTHGATE,  D.  D.,  late  Bishop  at  Constantinople New  York 1844 

GEORGE  UPFOLD,  D.  D.,  LL.  D.,  Bishop  of  Indiana Indianapolis 1849 

WILLIAM  MERCER  GREEN,  D.  D.,  Bishop  of  Mississippi University  Place,  Ten.  1850 

JOHN  PAYNE,  D.  D.,  Missionary  Bishop  of  Cape  Palmas  (Africa).  ..New  York 1851 

JOHN  WILLIAMS,  D.  D.,  Bishop  of  Connecticut Middletown 185L 

HENRY  JOHN  WHITEHOUSE,  D.  D.,  LL.  D.,  Bishop  of  Illinois..  Chicago 1851 

THOMAS  FREDERICK  DAVIS,  D.  D.,  Bishop  of  South  Carolina..  Camden 1853 

THOMAS  ATKINSON,  D.  D.,  LL.  D.,  Bishop  of  North  Carolina...  Wilmington 1853 

WILLIAM  INGRAHAM  KIP,  D.  D.,  Bishop  of  California San  Francisco 1853 

HENRY  WASHINGTON  LEE,  D.  D.,  LL.  D.,  Bishop  of  Iowa Davenport 1854 

HORATIO  POTTER,  D.  D.,  LL.  D.,  D.  C.  L.,  Bishop  of  New  York..Avw  York 1851 

THOMAS  MARCH  CLARK,  D.  D.,  LL.  D.,  Bishop  of  Rhode  Island.  .Providence 1851 

ALEXANDER  GREGG,  D.  D.,  Bishop  of  Texas Galveston 1859 

WILLIAM  HENRY  ODENHEIMER,  D.  D.,  Bishop  of  New  ..Burlington 1859 

GREGORY  THURSTON  BEDELL,  D.  D.,  Assistant  Bishop  of  Ohio.  Gambier 1859 

HENRY  BENJAMIN  WHIPPLE,  D.  D.,  Bishop  of  Minnesota Faribault 1859 

HENRY  CHAMPL1N  LAY,  D.  D.,  LL.  D.,  Bishop  of  Easton Easton,  Md 1859 

JOSEPH  C.  TALBOT,  D.  D.,  LL.  D.,  Assistant  Bishop  of  Indiana. ..I>idia?iapolis 1859 

WM.  BACON  STEVENS,  D.  D.,  LL.  D.,  Bishop  of  Pennsylvania... Philadelphia 1802 

RICHARD  HOOKER  WILMER,  D.  D.,  Bishop  of  Alabama Mobile 1SG2 

THOMAS  HUBBARD  VAIL,  D.  D.,  Bishop  of  Kansas Lawrence 1804 

ARTHUR  C.  COXE,  D.  D.,  Bishop  of  Western  New  York Buffalo 18  5 

CHAS.  TODD  QUINTARD,  D.  D.,  LL.  D.,  Bishop  of  Tennessee...A5w/W& 1805 

ROBERT  HARPER  CLARKSON,  D.  D.,  Bishop  of  Nebraska Omaha 1805 

GEORGE  M.  RANDALL,  D.  D.,  Missionary  Bishop  of  Colorado Denver 1806 

JOHN  BARRETT  KERFOOT,  D.  D.,  LL.  D.,  Bishop  of  Pittsburgh../Y/^«r^ 1866 

C.  M.  WILLIAMS,  D.  D.,  Missionary  Bishop  of  China  and  Japan Osaka,  Japan 1866 

JOS.  PERE  BELL  WILMER,  D.  D.,  LL.  D.,  Bishop  of  Louisiana. ..New  Orleans 1866 

GEO.  DAVID  CUMMINS,  D.  D.,  Assistant  Bishop  of  Kentucky Pewee  Valley 1803 

WILLIAM  EDMOND  ARMITAGE,  D.  D.,  Bishop  of  Wisconsin Milwaukee 1866 

HENRY  ADAMS  NEELY,  D.  D.,  Bishop  of  Maine Portland. 1867 

DANIEL  S.  TUTTLE,  D.  D.,  Missionary  Bishop  of  Montana Salt  Lake  City,  U.  T...  1867 

JOHN  FREEMAN  YOUNG,  D.  D.,  Bishop  of  Florida Fernandina 1867 

JOHN  WATRUS  BECKWITH,  D.  D.,  Bishop  of  Georgia Macon 1868 

FRANCIS  McNEECE  WHITTLE,  D.  D.,  Assistant  Bishop  of  Va 1868 

WM.  HENRY  AUGUSTUS  BISSELL,  D.  D.,  Bishop  of  Vermont  ...Burlington 1863 

CHARLES  FRANKLIN  ROBERTSON,  D.  D.,  Bishop  of  Missouri..^.  Louis ^ 1888 

BENJ.  WISTAR  MORRIS,  D.  D.,  IVtissionary  Bishop  of  Oregon Portland 1833 

ABRAM  NEWKIRK  LITTLEJOHN,  D.  D , Bishop  of  Long  Island  ..Brooklyn,  N.  Y. I860 

WILLIAM  CROSWELL  DOANE,  D.  D.,  Bishop  of  Albany Albany,  N.  Y. 1869 

FRED.  D.  HUNTINGTON,  D.  D.,  Bishop  of  Central  New  York Syracuse,  N.  Y. 1869 

OZI  W.  WHITAKER,  D.  D.,  Mis’y  Bishop  of  Nevada  and  Arizona..  Virginia,  Nev 1869 

HENRY  NILES  PIERCE,  D.  D.,  Missionary  Bishop  of  Arkansas 1870 

WILLIAM  WOODRUFF  NILES,  D.  D.,  Bishop  of  New  Hampshire 1870 

WILLIAM  PINKNEY,  D.  D.,  Assistant  Bishop  of  Maryland 1870 

M.  A.  D.  WOLFE  HOWE,  D.  D.,  Bishop  of  Central  Pennsylvania 1871 


THE  GENEEAL  CONVENTION. 

This  Body,  which  meets  triennially,  is  composed  of  the  House  of  Bishops,  consisting  of  all  the 
Diocesan  and  Missionary  Bishops  in  the  American  Church ; and  of  the  House  of  Clerical  and  Lay 
Deputies,  consisting  of  four  Clergymen  and  four  Laymen  from  each  Diocese.  It  legislates  for  the 
American  Church  within  the  limits  of  the  United  States,  but  can  make  no  alteration  in  the  Constitu- 
tion, or  in  the  Liturgy  and  Offices,  unless  the  same  has  been  adopted  in  one  Convention,  and  sub- 
mitted to  all  the  Dioceses,  and  afterwards  adopted  in  another  Convention. 

Presiding  Bishop  : The  Right  Rev.  Benjamin  Bosworth  Smith,  D.  D.,  Frankfort,  Ky. 

Secretary  of  the  House  of  Bishops  : The  Rev.  Henry  C.  Potter,  D.  D.,  New  York,  N.  Y. 

Assistant  Secretary  of  the  House  of  Bishops : The  Rev.  William  Tatlock,  Stamford,  Ct. 

President  of  the  House  of  Clerical  and  Lay  Deputies  : Rev.  James  Craik,  D.  D.,  Louisville,  Ky. 

Secretary  of  the  House  of  Clerical  and  Lay  Deputies  : The  Rev.  William  Stevens  Perry,  D.  D., 
Geneva,  N.  Y. 

Assistant  Secretary  of  the  House  of  Clerical  and  Lay  Deputies:  The  Rev.  J.  Sebastian  B. 
Hodges,  D.  D.,  Newark,  N.  J. 


520 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Second  Assistant  Secretary  of  the  House  of  Clerical  and  Lay  Deputies:  The  Rev.  Tohn  M 
Mitchell,  Savannah,  Ga.  J 

Treasurer  of  the  General  Convention  : F.  Ratchford  Starr,  Philadelphia  Pa 
Registrar  of  the  General  Convention:  The  Rev.  John  H.  Hobart,  D.  D.’  Summit  N T 
Deputy  Registrar  of  the  General  Convention  : The  Rev.  William  Stevens  Perry  D D * 
Custodian  of  the  Standard  Prayer  Book:  The  Rev.  Benjamin  I.  Haight  D D ’ LL  D 
Historiographer  of  the  Church:  The  Rev.  William  Stevens  Perry,  D D 

T rustees  of  the  Missionary  Bishops'  Fund:  Messrs.  Cyrus  Curtiss,  Horace  White,  and  Samuel  H 
Huntington. 

The  last  General  Convention  met  at  Baltimore,  October  4th,  1871.  The  next  General  Convention  is 
to  meet  at  New  York,  on  the  first  Wednesday  in  October,  1874. 


SUMMARY  OF  THE  DIOCESES. 


No. 

DIOCESES  AND 
MISSIONS. 

Clergy. 

Parishes. 

Baptisms. 

Communi- 

cants. 

Sunday 

Schools. 

Contributions 

for 

Missionary 

and 

Church 

Purposes. 

Infants. 

Adults. 

Total. 

Confirma- 

tions. 

Present 

Number. 

Teachers. 

Scholars. 

1 

Alabama 

28 

26 

286 

1 

2 

Albany  

86 

104 

1,343 

767 

7,887 

915 

6,708, 

$186,342  58 

3 

California 

43 

40 

128 

1 

4 

Central  New  York 

65 

98 

626 

319 

945 

623 

8,093 

925 

6,795' 

181  425  84 

5 

Connecticut 

158 

137 

1,382 

450 

1,832 

1,119 

10,609 

1 1,713 

11,780 1 

471,124  97 

6 

Delaware 

26 

31 

299 

47 

346 

177 

1,576 

318 

2,981 

23,738  13 

7 

Easton 

25 

32 

309 

31 

351 

240 

1,581 

140 

904, 

8 

Florida 

*16 

*14 

o 

Georgia 

30 

31 

316 

62 

378 

309 

2,616 

222 

1,823 

34.289  96 

10 

Illinois 

89 

84 

975 

2716 

1,211 

750 

5,815 

943 

6,168 

215,473  11 

11 

Indiana 

36 

32 

382 

123 

505 

351 

2,418 

437 

3,491 1 

42,039  81 

12 

Iowa 

35 

54 

255 

107 

368 

236 

1,931 

365 

2,596 

60,205  67 

13 

Kansas 

15 

14 

79 

33 

112 

98 

486 

61 

418 

8,126  87 

14 

Kentucky 

48 

35 

753 

565 

3,468 

462 

3,759 

89,005  53 

15 

Long  Island 

87 

70 

1,605 

345 

1,950 

1,255 

10,307 

1,438 

; 12,780 

318,786  70 

16 

Louisiana 

29 

48 

501 

109 

610 

351 

2,351 

285 

| 2.397 

29.107  92 

17 

Maine 

19 

21 

323 

117 

440 

248 

1,751 

218 

1,765 

64,767  01 

18 

Maryland 

135 

107 

1,347 

19 

Massachusetts 

122 

85 

1,117 

230 

1,347 

821 

110,965 

8.902 

139,531  95 

20 

Michigan 

67 

78 

936 

i 302 

1 1,241 

622 

6,021 

807 

5,673 

89,813  87 

21 

Minnesota 

42 

42 

391 

127 

518 

247 

2,400 

256 

2,053 

45,666  42 

22 

Mississippi 

*27 

*44 

23 

Missouri 

34 

34 

571 

447 

2,509 

24 

Nebraska 

22 

16 

186 

90 

843 

6,429  52 

25 

New  Hampshire 

22 

22 

75 

34 

106 

86 

939 

111 

778 

4,600  70 

26 

N^w  Jersey 

123 

116 

1,455 

321 

1,959 

1,109 

9,499 

1,271 

! 10,960| 

338,325  31 

27 

New  York 

287 

170 

3,133 

, 51 1 

3,644 

2,560 

§ 

o 

1,894 

,20,867, 

565,329  69 

28 

North  Carolina 

*49 

*73 

1 

29 

Ohio 

105 

106 

899' 

'269 

1,168 

786 

1 8,310 

11,053 

8,793] 

200,772  18 

30 

fPennsvlvania 

209 

177 

3,244 

531 

3,775 

1,705 

20,196 

2,808 

41,176 

613,820  70 

31 

Pittsburgh 

47 

51 

654  | 

97 

751 

437 

3,012 

412 

i 2.814' 

98,455  00 

32 

Rhode  Island 

40 

35 

381 

133 

514 

272 

4,533 

601 

4,786! 

134,867  85 

33 

South  Carolina 

*57 

*59 

34 

Tennessee 

38 

32 

556 

420 

2,066 

16,793  42 

35 

Texas 

20 

35 

255 

80 

375 

239 

1,520 

188 

1,321 

12,959  60 

36 

Vermont 

28 

42 

132 

3b8 

372 

2,421 

200 

1,502 

16,984  88 

37 

Virginia 

135 

172 

236  | 

8,600 

6,500 

63,747  00 

38 

Western  New  York 

*78 

*82 

1,070 

39 

Wisconsin 

70 

58 

CO 

£ 

272 

1,128 

618 

5,580 

564 

4,343 

106,696  74 

40 

Oregon  and  Washington. 

12 

13 

120 

33 

233 

526 

13,835  80 

41 

Arkansas  

42 

Dakota 

43 

Colorado 

44 

Montana 

7 

5 

65 

12 

77 

19 

130 

37 

316 

12,014  67 

45 

Indian 

46 

Nevada 

47 

Western  Africa 

13 

48 

China  and  Japan 

9 

49 

Greece 

1 

50 

Haiti 

3 

General  Summary. — Dioceses,  51 ; Bishops,  53 ; Priests  and  Deacons,  2,710 ; Parishes,  2,512  ; 
Baptisms  of  Infants,  20,749  ; of  Adults,  5,030 ; not  specified,  3,760 ; Confirmations,  20,793 ; Communi- 
cants, 176,686;  Sunday  School  Teachers,  18,644;  Scholars,  185,975;  Contributions,  $4,205,029.  Re- 
ports are  wanting,  as  the  asterisks  (*)  show,  from  several  Dioceses, 
f Central  Pennsylvania. 


I 


EVANGELICAL  LUTHERAN  CHURCH.  521 


EVANGELICAL  LUTHERAN  CHURCH. 

No  church  possesses  a more  honorable  history  than  the  Lutheran 
Church,  for  she  justly  claims  the  glory  of  the  Reformation.  She  is  the 
mother  church  of  Protestantism,  and  is  in  regular  succession  from  the 
first  Lutheran  Reformers. 

The  preceding  pages  have  treated  of  the  European  Church,  and  it 
now  remains  for  us  to  glance  briefly  at  the  American  Church,  from  its 
establishment  down  to  the  present  time. 

The  earliest  settlement  of  Lutherans  in  this  country  was  made  by 
emigrants  from  Holland  to  New  York,  soon  after  the  first  establish- 
ment of  the  Dutch  in  that  city,  then  called  New  Amsterdam,  which 
took  place  in  1621. 

This  fact,  which  is  of  some  historical  interest,  rests  upon  the  au- 
thority of  the  venerable  patriarch  of  American  Lutheranism,  Henry 
Melchior  Muhlenberg.  In  his  report  to  Halle  he  says: — “As  I was 
detained  in  New  York  I took  some  pains  to  acquire  correct  information 
concerning  the  history  of  the  Lutheran  Church  in  that  city.  This 
small  congregation  took  its  rise  almost  at  the  first  settlement  of  the 
country.  Whilst  the  territory  yet  belonged  to  Holland  the  few  Low 
Dutch  Lutherans  were  compelled  to  hold  their  worship  in  private,  but 
after  it  passed  into  possession  of  the  British,  in  1664,  liberty  was 
granted  them  by  all  the  successive  governors  to  conduct  their  worship 
publicly,  without  any  obstruction. 7 7 

Indeed,  so  great  was  the  number  of  Lutherans,  even  at  this  time, 
that  the  very  next  year  (1665)  after  the  English  flag  had  been  displayed 
from  Fort  Amsterdam,  they  petitioned  for  liberty  to  send  to  Germany 
a call  for  a regular  pastor. 

This  petition  Governor  Nicols  of  course  granted,  and  in  February, 
1669,  two  years  after  he  had  left  the  government,  the  Rev.  Jacobus 
Fabricius  arrived  in  this  colony  and  began  his  pastoral  labors. 

On  the  thirteenth  of  October,  1669,  Lord  Lovelace,  who  had  suc- 
ceeded Governor  Nicols,  publicly  proclaimed  his  having  received  a 
letter  from  the  Duke  of  York,  expressing  his  pleasure  that-  the 
Lutherans  should  be  tolerated. 

But,  although  the  first  settlement  of  Lutherans  was  in  New  York, 
that  city  cannot  claim  the  distinction  of  having  established  the  first 
Lutheran  churches.  On  the  excellent  authority  of  Rev.  J.  C.  Clay,  in 
his  “Annals  of  the  Swedes  on  the  Delaware,7  7 and  of  Schubert,  in  his 
“Schwedische  Kirchenverfassung,77  we  find  that  the  first  Lutheran 
churches  in  the  United  States  were  established  by  the  Swedes,  who 
emigrated  to  this  country  and  settled  on  the  banks  of  the  Delaware 
during  the  reign  of  Queen  Christina,  and  under  the  sanction  of  her 
prime  minister,  Oxenstiern,  about  the  year  1636,  sixteen  or  seventeen 
years  after  the  settlement  of  New  England  by  the  pilgrim  fathers,  and 
about  thirty  years  after  the  establishment  of  an  English  colony  in 
Virginia. 

As  these  churches  were  few  in  number  and  received  no  accessions 
from  the  mother  country,  the  Swedish  language  was  soon  lost  by  the 
rising  generation,  and  preaching  in  the  English  tongue  was  necessary 


522 


DENOMINATIONS  IN  THE  UNITED  STATES. 


long  before  any  of  the  German  pastors  officiated  in  that  language. 
Under  these  cirumstances  recourse  was  had  to  Episcopalian  clergymen 
for  English  ministrations,  and  thus  these  churches  gradually  became 
connected  with  that  denomination,  though  by  their  charters  they  are 
still  styled  Swedish  Lutheran  churches. 

In  1703  a Lutheran  church  was  erected  in  the  city  of  New  York  by 
Lutherans  from  Holland,  in  which  worship  was  conducted  in  the 
Dutch,  the  English,  and  afterwards  also  in  the  German  tongue.  This 
Church  made  one  with  the  congregation  previously  alluded  to,  of 
which  Jacob  Fabricius  was  the  first  pastor.  To  preserve  the  chrono- 
logical order  of  the  establishment  of  Lutheran  Churches  in  America 
then  we  have  first,  the  Churches  of  the  Swedes  on  the  banks  of  the 
Delaware;  second,  the  Church  at  New  York;  and  third,  the  German 
Lutheran  Churches  in  Pennsylvania,  of  which  we  are  now  to  speak. 

From  the  date  of  the  grant  of  Pennsylvania  to  William  Penn,  in 
1681,  until  1700,  many  hundred  German  families  emigrated  to  that 
colony. 

It  was  not  until  a few  years  later,  however,  that  the  tide  of  German 
emigration  fairly  set  in.  In  the  year  1710  about  three  thousand  Ger- 
mans, chiefly  Lutheran,  who  went  from  the  Palatinate  to  England  in 
1709,  to  escape  Romish  intolerance,  were  sent  over  to  New  York  by 
Queen  Ann.  In  1713,  one  hundred  and  fifty  families  of  these  settled 
in  Schoharie,  in  New  York,  and  so  rapidly  did  German  settlers  flock 
into  Pennsylvania  that  in  1717  the  Governor  felt  it  his  duty  to  call 
the  attention  of  the  Provincial  Council  to  the  fact  “ that  great  numbers 
of  foreigners  from  Germany,  strangers  to  our  language  and  constitu- 
tion, had  lately  been  imported  into  the  province. ” 

In  1727  large  numbers  of  Germans  came  to  Pennsylvania  from  the 
Palatinate,  Wurtemberg,  Darmstadt,  and  other  parts  of  Germany. 
This  colony  was  long  destitute  of  a regular  ministry,  and  until  they 
were  supplied  the  Swedish  ministers  labored  among  them  as  far  as 
their  duties  to  their  own  churches  would  permit. 

The  first  German  Lutheran  churches  in  this  country  were  regularly 
organized  by  the  Rev.  Messrs.  Bolzius  and  Gronau  in  1733,  in  Pennsyl- 
vania. 

Others  were  gradually  formed,  not  only  in  that  State,  but  in  Mary- 
land, Virginia,  the  interior  of  New  York,  and  the  Western  States. 

In  1733  a number  of  Lutherans  established  themselves  in  Georgia, 
and  to  designate  the  gratitude  of  their  hearts  to  God,  who  had  protected 
them,  styled  their  location  Ebenezer. 

These  emigrants  were  from  Saltzburg,  formerly  belonging  to  Bavaria, 
and  restored  to  the  Austrian  dominions  at  the  peace  of  1814. 

Through  the  aid  of  the  British  Society  for  the  Promotion  of  Christ- 
ianity these  people  were  enabled  to  find  a refuge  in  the  wilds  of  America 
from  the  persecutions  of  the  Romish  Church.  Those  two  able  and 
faithful  ministers,  Messrs.  Bolzius  and  Gronau,  came  to  them  shortly 
after  their  arrival,  and  settled  among  them  as  pastors,  in  which  ca- 
pacity they  continued  to  serve  them  until  their  death.  Gronau  died 
twelve  years  after  his  arrival  in  Georgia,  but  Bolzius  was  spared  to  the 
Church  about  thirty  years. 


EVANGELICAL  LUTHERAN  CHURCH. 


523 


In  1738  these  colonists  erected  an  orphan  house  atEbenezer,  to  which 
work  of  benevolence  important  aid  was  contributed  by  the  distinguished 
George  Whitefield,  who  also  furnished  the  bell  for  one  of  the  churches 
erected  by  them.  The  descendants  of  these  colonists  are  still  numerous, 
and  are  connected  with  the  Lutheran  Synod  of  South  Carolina  and 
adjacent  States. 

Soon  after  the  above  colonization  numerous  Germans,  coming  from 
Pennsylvania  and  other  States,  settled  in  North  Carolina,  and  there 
enjoyed  the  services  of  many  excellent  ministers,  among  whom  were 
Nussman,  Arndt,  Storch,  Roschen,  Bernhard  and  Shober.  The  de- 
scendants of  these  colonists  constitute  the  present  numerous  Churches 
in  the  Carolinas. 

In  1735  a settlement  of  Lutherans  was  formed  in  Spottsylvania,  as 
Virginia  was  then  sometimes  called.  A Church  was  formed,  and  the 
pastor,  the  Rev.  Mr.  Stoever,  visited  Germany  for  aid.  He  obtained 
three  thousand  pounds,  part  of  which  was  expended  in  the  erection  of 
a church,  the  purchase  of  a plantation  and  slaves  to  work  it  for  the 
support  of  the  minister,  and  the  balance  for  a library  or  consumed  by 
the  expenses  of  the  town.  This  is  supposed  to  be  the  Church  in  Madi- 
son Comity,  of  that  State.  It  seems  to  have  enjoyed  but  a small  mea- 
sure of  prosperity. 

In  1739  a few  Germans  emigrated  to  Waldoborough,  Maine,  to  whose 
number  an  addition  of  fifteen  hundred  souls  was  made  thirteen  years 
thereafter.  But  the  title  to  the  land  given  them  by  General  Waldo 
proving  unsound,  many  left  the  colony,  and  its  numbers  never  greatly 
increased. 

Heinsius  speaks  of  a colony  of  Swiss  Lutherans  who,  tired  of  the 
persecutions  of  the  Church  of  Rome,  also  sought  a refuge  in  this 
Western  world.  They  came  by  way  of  England,  under  the  direction 
of  Colonel  Purry,  who  established  them  in  a place  called  after  himself, 
Purrysburg. 

This  colony,  if  we  mistake  not,  was  in  Beaufort  County,  South  Caro- 
lina, but  we  have  not  been  able  to  find  any  account  of  its  progress  or 
present  condition. 

We  have  now  given  an  account  of  the  first  planting  of  the  Lutheran 
faith  in  America.  Of  all  these  colonies,  that  which  in  the  providence 
of  God  has  most  increased,  and  has  hitherto  constituted  the  great  body 
of  the  Lutheran  Church  in  this  country,  is  that  in  the  Middle  States, 
Pennsylvania,  interior  of  New  York,  Maryland,  &c. 

The  year  1742  was  a memorable  one  for  the  Church.  It  was  signalized 
by  the  arrival  of  Henry  Melchior  Muhlenberg,  the  patriarch  of  the 
Americal  Lutheran  Church.  He  possessed  high  intellectual  and  moral 
qualifications,  and  his  whole  life  had  been  one  of  indefatigable  zeal  and 
arduous  and  enlightened  labor  for  the  Master’s  cause.  His  education 
was  of  the  very  first  character.  In  addition  to  his  knowledge  of  Greek 
an  1 Hebrew,  he  spoke  English,  German,  Hollandish,  French,  Latin 
and  Swedish.  But  what  was  still  more  important  he  was  educated  in 
the  school  of  Francke,  and  had  imbibed  a large  portion  of  his  Heavenly 
spirit. 

He  first  landed  in  Georgia,  and  spent  a week  with  his  brethren, 


524 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Bolzius  and  Gronau,  to  refresh  his  spirit  and  learn  the  circumstances 
of  the  country.  He  then  pursued  his  course  by  a dangerous  coasting 
voyage,  in  a small  insecure  sloop,  which  had  no  accommodations  for 
passengers,  until  he  arrived  in  Philadelphia  November  25,  1712. 

Here  he  surmounted  the  opposition  of  Count  Zinzendorf,  (who,  under 
the  assumed  name  of  Thornstein,  had  passed  himself  off  as  a Lutheran 
minister  and  inspector,)  and  was  cordially  received  and  entered  upon 
his  labors  with  comprehensive  and  well  directed  views  for  the  benefit 
of  the  whole  Church.  He  continued  his  labors  for  near  a half  century 
with  indefatigable  zeal. 

Soon  after  his  arrival  Muhlenberg  was  joined  by  other  highly  re- 
spectable men,  of  excellent  education,  and  of  spirit  like  his  own,  the 
greater  part  of  whom  came  like  himself  from  Germany.  Among  them 
were  Brunnholtz  and  Lemke,  in  1745;  Handshuh,  Plartwick  (the 
founder  of  the  flourishing  Seminary  which  bears  his  name,)  and  Wey- 
gand,  in  1748 ; Heinzelman  and  Schultz,  in  1751 ; Gerock,  Hausil, 
Wortman,  Wagner,  Schartlin,  Shrenk  and  Rauss,  in  1753;  Bager,  in 
1758;  Voigt  and  Krug,  1764;  Helmuth  and  Schmidt,  1769;  and  Kunze, 
in  1770.  In  1743  Naesseman,  the  Swedish  minister,  reported  to  Sweden 
that  there  were  at  that  time  twenty  German  Lutheran  congregations 
in  America. 

The  number  of  ministers  increased  but  slowly.  The  first  Synod  was 
held  in  1748,  and  there  were  then  only  eleven  regular  Lutheran  min- 
isters in  the  United  States. 

In  1751  the  number  of  congregations  was  rated  at  about  forty,  and 
the  Lutheran  population  in  America  at  sixty  thousand. 

But  the  ministers,  though  few  in  numbers,  were  for  the  most  part 
earnest  andundefatigable  workers. 

The  difficulties  that  beset  their  way  were  numerous  and  arduous. 
The  population  was  unsettled,  ever  tending  farther  into  the  interior ; 
intemperance  had  already  made  sad  havoc  in  the  land ; the  semi-civi- 
lized habits,  so  natural  to  pioneers  in  colonization,  were  formidable 
obstacles  to  religion.  Inadequate  ministerial  support ; difficulty  of 
traveling  for  want  of  roads ; and  not  unfrequently  the  tomahawk  and 
scalping  knife  of  the  savage  impeded  their  progress. 

• In  common  with  all  other  religious  denominations  the  Lutheran 
Church  suffered  severely  from  the  disastrous  influences  of  the  wars 
that  followed  close  upon  this  period.  First  came  the  French  and  Indian 
war,  and  later  the  war  of  the  Revolution.  Christianity  is  a religion  of 
peace,  and  the  tempests  of  war  never  fail  to  blast  and  scatter  the  leaves 
which  are  for  the  healing  of  nations.  During  the  wars  many  of  the 
churches  were  destroyed  throughout  the  land,  and  especially  in  New 
England. 

While  the  war  of  the  Revolution  was  in  progress  no  regular  reports 
were  forwarded  to  Halle,  and  consequently  our  acquaintance  with  the 
particulars  of  the  Church’s  history  is  necessarily  limited. 

We  learn  from  the  “ Kirchenagende,”  published  in  1786,  three  years 
after  the  independence  of  the  United  States  was  acknowledged  by 
Great  Britain,  that  the  Lutheran  ministry  in  the  Middle  States  then 
embraced  the  following  twenty-four  persons:  Henry  Melchior  Muhlen- 


EVANGELICAL  LUTHERAN  CHURCH. 


525 


berg,  D.  D.,  senior  of  the  ministerium,  Nicholas  Kurtz,  William 
Kurtz,  Lewis  Voigt,  John  Andrew  Koag,  Christian  Imanuel  Schultze, 
John  George  Bager,  Just  Christian,  Henry  Helmuth,  D.  D.,  John 
Frederick  Schmidt,  John  Christopher  Kunze,  D.  D.,  Gotthilf  Henry, 
Ernst  Muhlenberg,  D.  D.,  Conrad  Wildbohn,  Jacob  B.  Buskirk,  John 
Frederici,  Christian  Streit,  John  George  Jung,  Conrad  Boeller,  Jacob 
Georing,  Daniel  Schroeter,  Daniel  Lehman,  Henry  Moeller,  Frederick 
Ernst,  Frederick  Valentine  Melsheimer  and  Daniel  Kurtz,  D.  D. 

From  this  time  forward  many  other  able  and  efficient  ministers 
entered  the  field  from  year  to  year,  and  assisted  greatly  in  carrying 
forward  the  work  of  the  Church,  but  owing  to  the  want  of  a suitable 
institution  for  their  education  and  to  other  causes,  the  proportion  of 
men  destitute  of  a thorough  education  in  the  ministry  was  also  greatly 
augmented ; and  although  the  number  of  congregations  was  largely 
increased  the  standard  of  piety  materially  declined,  and  was  until  1820 
at  a low  ebb,  though  it  must  be  borne  in  mind  that  all  the  denomina- 
tions shared  alike  in  this  falling  off  of  spirituality.  The  cause  of  this 
was  the  war  of  the  Revolution  and  the  war  of  1812,  together  with 
the  almost  universal  thirst  for  riches  which  characterized  the  people 
of  this  new  country  at  that  early  period.  In  their  eagerness  to  take  ad- 
vantage of  the  unprecedented  opportunities  then  offered  to  accumulate 
wealth,  they  were  too  frequently  unmindful  of  the  welfare  of  their  souls. 

In  1786  the  Kirchenagende  (“  Directory  of  Worship,”)  was  published, 
which  continued  in  use  until  1818,  when  the  one  now  in  use  in  the 
German  Churches  was  published. 

In  1787  the  Legislature  of  Pennsylvania,  out  of  gratitude  for  the  revo- 
lutionary services  of  the  Germans,  and  respect  for  their  industry  and 
excellence  as  citizens,  endowed  a college  in  Lancaster  for  their  special 
benefit,  to  be  forever  under  their  control.  Of  this  institution  Dr. 
Muhlenberg,  then  pastor  in  Lancaster,  was  chosen  president. 

In  1791  the  same  body  passed  an  act  appropriating  five  thousand 
acres  of  land  to  the  flourishing  free  school  of  the  Lutheran  Church  in 
Philadelphia,  in  which  at  the  time  eighty  poor  children  were  receiving 
gratuitous  education. 

In  the  year  1820  the  General  Synod  of  the  American  Lutheran 
Church  was  formed.  The  formation  of  this  noble  institution  was  a 
starting  place  and  a central  radiating  point  of  improvement  in  the 
Church,  and  its  influence  has  been  uninterrupted  and  most  propitious. 

Prior  to  this  era  the  Church  had  gradually  become  divided  into  five 
or  six  different  distant  and  unconnected  Synods.  Having  no  regular 
intercourse  with  each  other  these  several  portions  became  more  or  less 
estranged,  and  lost  all  the  advantages  of  mutual  consultation,  confi- 
dence and  co-operation.  The  formation  of  the  General  Synod  was  the 
precursor  of  union  and  improvement,  and  though  much  prejudice  and 
hostility  were  encountered  in  the  effort  to  institute  this  body,  yet  by  the 
prudence  and  kindness  of  its  leaders,  and  particularly  by  the  good  fruits 
which  were  soon  seen  to  result  from  it,  these  obstacles  were  overcome. 

This  Synod  tended  to  diffuse  a spirit  of  brotherly  love,  of  union  and 
piety.  It  established  a theological  seminary,  in  which  several  hundred 

laborers  have  been  trained  for  the  vineyard  of  the  Lord. 

34 


526 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Its  influence  in  introducing  scriptural  discipline  into  the  Churches 
and  promoting  correct  views  of  Church  government  has  been  powerful 
and  extensive.  It  published  a selection  of  ardently  pious  and  evangeli- 
cal hymns  which  have  doubtless  had  a most  salutary  influence,  and 
by  which  hundreds  of  thousands  of  souls  have  been  aided  in  their 
devotions. 

In  other  Synods  not  connected  with  the  General  Synod,  a similar 
spirit  of  improvement  was  manifested,  and  upon  the  whole,  the  Luthe- 
ran portion  of  the  Redeemer’s  kingdom  in  America,  from  1820  to  1840, 
made  rapid  strides  in  improvement. 

This  period  was  also  distinguished  by  the  establishment  of  the  theo- 
logical seminaries  at  Hartwick,  (which  is  the  oldest  of  all,)  at  Lexington 
and  at  Columbus,  all  of  which  have  done  and  are  doing  an  important 
work  for  the  Church  and  the  age. 

The  general  progress  of  the  Church  may  be  seen  from  the  fact  that 
while  in  1820  there  were  but  one  hundred  and  forty  Lutheran  ministers 
in  the  United  States,  in  1841  they  numbered  four  hundred  and  six,  of 
which  the  Synod  of  Pennsylvania,  including  Maryland  and  Virginia, 
contained  seventy-four  ; the  Synod  of  Ohio,  twenty-three ; North  Caro- 
lina, fifteen;  South  Carolina,  ten;  and  New  York,  ten.  In  1851  the 
total  number  of  ministers  was  seven  hundred  and  seventy-one. 

From  that  date  to  the  present  (1871,)  the  Church  has  experienced  a 
steady  and  gratifying  increase,  and  has  evinced  a remarkable  degree  of 
energy  in  prosecuting  its  Church  work.  The  earnestness  manifested 
by  this  body  in  the  education  and  training  of  youth  is  an  evidence  of  its 
wisdom  in  providing  for  the  future  growth  of  the  Church,  a point  too 
often  neglected  by  protestant  denominations. 

It  is  stated  upon  undoubted  authority  that  the  Lutheran  Church  has 
more  educational  institutions  under  its  control  than  any  religious  body 
except  the  Roman  Catholics. 

The  “Statistical  View”  of  the  Church  for  1871  makes  the  following 
exhibit:  District  Synods  in  the  General  Synod  of  the  United  States  of 
America,  twenty-one;  number  ot  Ministers,  six  hundred  and  forty- 
seven;  Churches,  eleven  hundred  and  fourteen;  Communicants,  nine- 
ty-eight thousand  and  seventy  seven.  District  Synods  in  the  General 
Synod  in  America,  twelve;  Ministers,  five  hundred  and  forty-four; 
Churches,  nine  hundred  and  sixty-two;  Communicants,  one  hundred 
and  twenty-four  thousand  eight  hundred  and  nineteen.  District  Synods 
in  the  (Southern)  General  Synod  in  North  America,  six;  Ministers, 
one  hundred  and  fourteen;  Churches,  one  hundred  and  ninety-five; 
Communicants,  sixteen  thousand  six  hundred  and  eleven.  District 
Synods  not  connected  with  any  general  body,  fourteen;  Ministers,  nine 
hundred  and  six;  Churches,  twelve  hundred  and  sixty- six;  Communi- 
cants, one  hundred  and  fifty-three  thousand,  two  hundred  and  fourteen. 
Grand  total,  Synods,  fifty-three;  Ministers,  two  thousand  two  hundred 
and  eleven ; Churches,  three  thousand  five  hundred  and  thirty-seven  ; 
Communicants,  three  hundred  and  ninety-two  thousand,  seven  hundred 
and  twenty-one. 

Of  the  benevolent  contributions  of  the  Church  we  can  only  give  but 
a partial  account.  The  General  Synod,  in  its  report  in  1870,  gives  the 


EVANGELICAL  LUTHERAN  CHURCH. 


527 


following  account  of  the  contributions  of  that  particular  body  for  the 
year:  Beneficiary  Education,  $9,992.01;  Home  Missions,  $14,205.02; 
Foreign  Missions,  $3,920.20;  Local  Objects,  $282,608.38;  General  Be- 
nevolence, $29,248.27.  In  regard  to  the  contributions  of  the  General 
Council,  the  General  Synod  of  North  America,  and  of  that  larger  body 
than  either  which  is  not  connected  with  General  Synod  or  Council,  we 
have  no  statistics,  but  estimating  contributions  of  these  the  bodies  at 
the  same  rate  with  those  of  the  General  Synod  of  the  United  States  of 
North  America,  we  reach  the  approximate  total  of  $1,500,000,  as  the 
contributions  of  the  whole  Church. 

The  following  are  the  general  benevolent  institutions  of  the  Church  : 
Parent  Education  Society ; Foreign  Missionary  Board  ; Home  Mis- 
sionary Board ; Church  Extension  Board ; Pastor’s  Fund  Board;  Board 
of  Publication;  Historical  Society. 

We  have  before  referred  to  the  zeal  manifested  by  the  Lutheran 
Church  in  the  cause  of  education,  and  we  here  give  a list  of  her  educa- 
tional institutions. 

Theological  Seminaries:  Hartwiek;  Theol.  Sem.  of  Gen’l  Synod; 
Theol.  Dep’t  Wittenberg  College;  Theol.  Dep’t  Capital  University; 
Theol.  Sem.  of  Philadelphia;  Theol.  Sem.  of  Gen’l  Synod;  (Southern) 
Theol.  Sem.  Missouri  Synod ; Theol.  Dep’t  M.  Luther  College ; Au- 
gustana  Seminary ; Theol.  Seminary,  St.  Sebald,  Iowa;  Scandinavian 
Theol.  Seminary.  Colleges:  Pennsylvania;  Muhlenberg;  Thiel;  Wit- 
tenberg; Capital  University ; Roanoke;  North  Carolina;  Newberry; 
Concordia;  Carthage;  St.  Paul’s;  Augustana;  Mendota;  Luther;  North 
Western  University  ; Martin  Luther ; Colorado.  Female  Seminaries: 
Lutherville;  Hagerstown;  Susquehanna  Col.;  Burkittsville ; Mont 
Amoena;  Staunton;  Lexington;  St.  Joseph’s;  Conestoga;  Hartwiek; 
St.  Matthew’s;  Missionary  Inst.;  Washington  Hall;  The  “Hill” 
School;  Conoquenessing ; Greenville;  Bethel;  Swatara;  Overlea; 
Tableau;  Normal  Scientific  School;  Teacher’s  Sem’y ; St.  Ansgar; 
Marshall ; Stoughton ; Holden  ; Classical  Seminary,  Miss.  Eleemosy- 
nary Institutions : Tressler’s  Orphan  Home;  Orphans’  Farm  School; 
Orphans’  Home,  (Rochester) ; Wartburg  Orphans’  School ; Passavant’s 
Infirmary;  Emmaus  Institute;  Immigrant  Mission;  Scandinavian 
Orphan  House ; Deaconness’  Hospital ; Soldier’s  Orphan  School ; In- 
firmary, (Milwaukee) ; and  Orphan  Homes  at  the  following  points : 
Germantown,  Toledo,  Buffalo,  Jacksonville,  Wasa  and  St.  Louis. 

The  following  are  the  periodical  publications  of  the  Church : 

In  the  English  language:  The  Lutheran  Observer;  The  Lutheran 
and  Missionary ; The  American  Lutheran ; The  Lutheran  and  Visitor  ; 
The  Lutheran  Standard;  The  Lutheran  S.  S.  Herald;  Busy  Bee;  The 
Quarterly  Review. 

In  the  German  language:  Der  Lutherische  Kirchenfreund ; Der 
Lutheraner ; Die  Lutherische  Kirchen-Zeitung;  Der  Lutherische  Her- 
old;  Das  Kirchenblatt;  Das  Lutherische  Gemeindeblatt ; Das  Kirch- 
liches  Informatorium ; Die  Wachende  Kirche ; Die  Lebre  und  Wehre ; 
Das  Luth.  Schulblatt;  Das  Lutherische  Kirchenblatt;  Der  Jugend- 
Freund ; Der  Sonntagsschul-Lehrer ; Die  Lutherische  Zeitschrift ; Die 
Theologische  Monatshefte ; Der  Pilger. 


528 


DENOMINATIONS  IN  THE  UNITED  STATES. 


In  the  Norwegian  language : Kirkelig  Maanedstidende ; Den  Norske 
Lutheraner;  Lutheraneren ; Missions  Bladet ; Ebenezer. 

In  the  Swedish  language  : Ratta  Hemlandet  aud  Augustana  Missio- 
naren. 

Outside  of  the  denomination  there  exists  a wide-spread  misconception 
of  the  strength  and  character  of  the  Lutheran  Church,  and  the  fore- 
going particulars  are  entered  into  to  show  what  a mighty  power  that 
body  is  in  the  land.  Through  her  press,  her  institutions  of  learning, 
her  churches,  she  is  wielding  a vast  and  growing  influence  among  our 
whole  population  ; and  in  her  Christian  effort  she  has  received  signal 
evidences  of  the  Divine  favor. 

To  render  this  sketch  complete  we  have  now  but  to  notice  very  briefly 
the  doctrines  and  government  of  the  American  Lutheran  Church. 

The  great  and  leading  principle  of  the  Lutheran  Church  is  that  the 
holy  Scriptures  are  the  only  source  whence  we  draw  our  religious 
sentiments,  whether  relating  to  faith  or  practice.  The  books  subsidi- 
ary to  the  Bible  were  the  Apostles’  Creed,  the  Nicene  Creed,  and  the 
Athanasian  Confession,  the  Augsberg  Confession,  the  Apology  or  De- 
fence of  this  Confession,  and  the  Smalcald  Articles  and  Luther’s 
Catechisms.  The  prominent  doctrines  taught  in  these  books  are : 

First.  The  Trinity — “ There  is  one  Divine  essence  which  is  called  and 
is  God,  eternal,  incorporeal,  indivisible,  infinite  in  power,  wisdom  and 
goodness,  and  yet  there  are  three  persons  who  are  of  the  same  essence 
and  power,  and  are  co-eternal,  the  Father,  the  Son,  and  the  Holy 
Spirit.”  * 

Secondly.  The  proper  and  eternal  divinity  of  the  Lord  Jesus  Christ. 

Thirdly,  The  universal  depravity  of  our  race.  “All  men  are  born 
with  a depraved  nature  and  with  sinful  propensities.” 

Fourthly.  The  Atonement.  “The  Son  of  God  truly  suffered,  was 
crucified,  died  and  was  buried  that  he  might  reconcile  the  Father  to  us, 
and  be  a sacrifice  not  only  for  original  sin  but  also  for  all  the  sins  of 
men.” 

Fifthly.  Justification , which  is  through  faith. 

Sixthly.  A Holy  Life  or  Good  Works.  “ This  faith  must  bring  forth 
good  works.” 

Seventhly.  The  Ministerial  Office  and  the  Means  of  Grace.  “ Through 
the  instrumentality  of  the  Word  and  the  Sacraments  as  means  of  grace 
the  Holy  Spirit  is  given.” 

Eighthly.  Th  c Future  Judgment  and  world  of  retribution.  “At  the 
end  of  the  world  Christ  will  appear  for  judgment ; he  will  raise  all  the 
dead ; that  he  will  give  to  the  pious  and  elect  eternal  life  and  endless 
joys,  but  will  condemn  wicked  men  and  devils  to  be  punished  without 
end.” 

Dr.  Schmucker  gives  the  following  points  of  progressive  development 
or  improvement  of  the  Lutheran  Church.  1.  The  entire  rejection  of 
the  authority  of  the  Fathers  in  ecclesiastical  controversy.  2.  Assent 
to  the  doctrine  of  the  real  presence  of  the  Savior  in  the  Eucharist  is  no 
longer  required.  3.  The  relinquishment  of  private  confession.  4.  The 
entire  rejection  of  everv  remnant  of  papal  superstition  in  the  adminis- 
tration of  baptism. 


EVANGELICAL  LUTHERAN  CHURCH. 


529 


The  government  and  discipline  of  each  individual  Church  is  sub- 
stantially like  that  of  the  Presbyterians.  The  Synods  in  structure  and 
powers  most  resemble  their  Presbyteries.  The  General  Synod  is  wholly 
an  advisory  body,  resembling  the  consociation  of  the  Congregational 
Church.  In  addition  to  these  regular  ecclesiastical  bodies  constituting 
the  system  of  government  the  Lutherans  have  special  conferences  for 
the  purpose  of  holding  stated  protracted  meetings.  These  are  subdivi- 
sions of  Synods,  containing  five  to  ten  ministers  each,  who  are  annu- 
ally to  hold  several  protracted  meetings  within  their  district.  This 
feature  mainly  resembles  the  quarterly  meetings  of  the  Methodists. 

GENERAL  SUMMARY. 


I.  General  Synod. 


Contributions. 

•aouapAauag  'uaQ 

SSSSSSSSSSSSSSS  §8§SS 

|||||!l|spii||  llsjs 

£ 

1 

a 

ss 

•S3oafq0  poog 

88SS8 

SigSSlSSlSigSSS  SISsu 

§ S S S S * S ^ SS 

•suoissrpj  u2pjog 

$155  15 
1,065  94 
178  14 
235  50 
382  35 
212  02 
865  17 
65  91 
5 08 
193  50 
33  00 
54  88 
42  79 
70  37 
60  00 

225  25 
32  15 

53  00 

8 

I 

CO 

•suoissjh  auioji 

SIS  S 

3S25gai#s8i8BSS  *83  1 

14,205  02 

■U°P.P3  X.pgauag 

$1,312  36 
1,941  42 
380  16 
320  49 
462  02 
919  15 
2,211  85 
216  74 
38  10 
572  43 

51  36 

52  05 
333  00 
421  72 
126  25 

65  00 
459  00 
4 00 

104  91 

0 

1 
$ 

Sunday 

Schools. 

•sreiotps 

<^ToO(M  to  ^ O W H 1C  « (N  ^ ^ co"  CC— r CO 

71,832 

•sjaqouax 

S|l®ll|lSgsSlis  is  3 

2 

05 

*s.iaquiaj^  Suiunuiuio3 

qo  tpco  ^ rtT  iC  so  ^ of  cf  i>7  eo  e<5i-c.-iTt< 

§ 

53 

Additions  to  full 
membership. 

Xg 

|ggs2l§SegesP||s«ss»ss 

s 

CO 

•suopuuuyuo3 

6,409 

•suispdug  3ppv 

1,931 

•suispdug  }ubjuj 

|E3*aji|sa2sifigs*B8s«a 

7,727 

•suorjuSojSuoo 

1 

•SJ33SIUIJAJ 

IS 

NAMES 

OF 

SYNODS. 

. Maryland, 

, W.  Penna., 

. Hartwick, 

. New  York, 

. East  Ohio, 

, Allegheny, 

. East  Penna., 

. Miami, 

. Central  Illinois. 
. Wittenberg, 

. Olive  Branch, 

. North  Illinois, 

. Pittsburgh, 

, Central  Penna., 
Northern  Ind., 

, Southern  111., 

. Iowa, 

, Melanchthon, 

. New  Jersey, 

. Franckean, 

, Susquehanna, 

, Kansas, 

r-H«MCO^iC<»l>COOiO-H<McO'^*lOCOb-OOOi0^c4 

rtHHHHHriHHHNCPN 

530 


DENOMINATIONS  IN  THE  UNITED  STATES. 


II.  General  Council. 


Ministers. 

Churches. 

Communicants. 

1.  New  York  Ministeritim 

50 

50.  ... 

..  13,000 

2.  Synod  of  Pennsylvania 

141 

305 

51,800 

3.  Pittsburgh  Synod,  (Penn.) 

58 

103 

8,605 

4.  English  District  Synod  of  Ohio 

90 

10,000 

5.  English  Synod  of  Ohio 

12 

26 

2,280 

6.  Synod  of  Illinois 

35. 

48 

4 746 

7.  Synod  of  Michigan 

' 15. 

3,300 

8.  Synod  of  Iowa 

60 

105 

8,000 

9, 

. ...  26 

. 60 

. 3 742 

10.  Scandinavian  Augustana  Synod. 

48 

96 

13,203 

11.  Synod  of  Texas 

20 

28 

2,920 

12.  Synod  of  Canada 

24 

60 

7,920 

527 

998 

129,516 

III.  General  Synod  of  North  America. 


1.  Synod  of  Virginia 

2.  Synod  of  South-West  Virginia 

21 

61 

40 

3,200 

2,179 

3.  Synod  of  North  Carolina 

4.  Synod  of  South  Carolina....... 

34 

3,716 

33 

44  .... 

, 4,817 

5.  Synod  of  Georgia 

10 

750 

6.  Holston  Synod,  (Tenn.) 

14 

25 

2,000 

121 

214 

16,682 

IV.  Not  Connected  with  General  Synod  or  General  Council. 


1.  Joint  Synod  of  Ohio 

2.  Joint  Synod  of  Missouri 

142 

335 

295 

362 

35,500 

50,000 

3.  Synod  of  Wisconsin 

52 

103 

15,200 

4.  Norwegian  Synod,  (Wis.,  etc.1 

60 

220 

31,480 

5.  T ennessee  Synod  

3a 

82 

7,000 

6.  Eilson's  Synod 

9 

2,000 

7.  Union  Synod,  (Ind.) 

17 

2,110 

8.  Buffalo  Synod,  (N.  Y.) 

15 

22 

1,850 

9.  German  Synod  of  New  York 

11 

1,800 

10.  Concordia  Synod  of  Virginia 

1,000 

11.  Synod  of  Mississippi 

7 

11 

2,000 

12.  Missionary  Synod  of  the  West 

11 

20 

700 

687 

1183 

150,040 

Grand  Total — 52  Synods,  1,926  Ministers,  3,392  Churches,  388,538  Communicants. 


METHODIST  EPISCOPAL  CHURCH. 


:3i 


THE  METHODIST  EPISCOPAL  CHURCH  OF  AMERICA: 

The  name  given  to  a denomination  of  Christians  (Arminian  in  the- 
ology) which  sprang  from  Wesleyan  Methodism  of  England. 

HISTORY. 

The  “United  Societies”  arose  in  England  under  the  Wesleys  in 
1739,  and  although  they  had  preachers  traveling  over  the  United  King- 
dom, it  was  not  until  thirty  years  later,  in  1769,  that  their  first  mis- 
sionaries were  sent  to  the  Colonies.  The  true  introduction  of  Method- 
ism in  America,  however,  dates  three  years  earlier,  and  was  in  this 
wise  : In  1758  John  Wesley  visited  the  county  of  Limerick,  Ireland, 
where  he  found  a singular  community,  settled  in  several  villages,  that 
were  not  native  Irish,  but  of  German  descent;  and  being  for  nearly 
half  a century  without  pastors  who  could  speak  their  own  language, 
had  become  greatly  demoralized  and  noted  for  drunkenness,  profanity, 
and  utter  neglect  of  religion.  The  Methodist  itinerants  penetrated  to 
their  homes  and  preached  to  them  the  Word  of  God.  Many  were  con- 
verted, and  the  entire  community  were  now  a reformed  and  devout 
people.  These  German-Irish  were  called  “Palatines,”  from  the  fact 
that  they  had  been  driven  from  the  Palatinate  on  the  Rhine,  by  the 
Papal  troops  of  Louis  XIV.  They  found  refuge  under  the  kindly  gov- 
ernment of  Queen  Anne.  In  the  spring  of  1760  a company  of  these 
Palatines  sailed  from  Limerick  to  America.  A large  company  gathered 
on  the  quay  to  say  farewell  for  the  last  time.  One  of  their  number,  a 
young  man  with  thoughtful  look  and  resolute  bearing,  is  evidently  the 
leader  of  the  party.  He  was  their  spiritual  adviser  and  helper,  and  had 
often  preached  to  them  the  Word  of  Life;  many  had  been  converted 
under  his  preaching,  and  now,  surrounded  by  his  spiritual  children,  he 
once  more  breaks  to  them  the  bread  of  life.  His  name  was  Philip  Em- 
bury, the  first  class  leader  and  preacher  of  Methodism  in  America.  The 
company  landed  at  New  York  August  10,  1760,  and  were  scattered 
abroad.  It  is  not  known  that  any  meetings  were  held  by  them  until 
in  1766  they  were  joined  by  other  relatives  and  fellow  countrymen,  and 
although  the  religious  life  of  rdany  had  declined,  Embury,  at  the  earn- 
est solicitation  of  his  cousin,  Mrs.  Barbara  Heck,  called  them  to  wor- 
ship in  his  own  house,  on  Barrack  street,  now  Park  place,  where  after 
a stirring  sermon  a class  was  organized.  They  continued  to  meet 
weekly  thereafter,  and  in  a short  time  Embury’s  house  could  not  ac- 
commodate all  the  hearers,  and  he  hired  a large  room  in  the  neighbor- 
hood, providing  for  the  rent  by  gratuitous  contributions,  and  preaching 
to  them  regularly  on  the  Sabbath. 

In  the  year  following  they  were  visited  by  Captain  Thomas  Webb,  a 
Quartermaster  in  the  British  army,  stationed  in  New  York  City,  who 
was  also  licensed  by  Wesley  as  a local  preacher. 

In  1767  a rigging-loft,  sixty  by  eighteen,  on  William  street,  was 
rented,  where  Webb  and  Embury  preached  twice  a week  to  crowded 
assemblies.  It  could  not  contain  half  the  people  who  desired  to  hear 
the  Word  of  the  Lord  and  to  join  in  the  services  of  his  devout  com- 
pany. 


532 


DENOMINATIONS  IN  THE  UNITED  STATES. 


In  1768  the  first  effort  was  made  to  build  a church ; a site  was  selected 
and  leased  on  John  street,  and  purchased  two  years  later,  and  a stone 
building,  faced  with  blue  plaster,  sixty  feet  by  forty-two  was  erected. 
Embury  was  chief  architect,  and  also  worked  on  its  walls  with  other 
voluntary  or  paid  workmen.  On  the  30th  of  October,  1768,  he  ascended 
its  pulpit,  and  dedicated  the  building  by  the  name  of  ‘‘Wesley  Chapel,” 
preaching  a sermon  on  the  occasion  from  Hosea  X,  12:  “ Sow  to  your- 
selves in  righteousness,  reap  in  mercy,  breakup  your  fallow  ground ; 
for  it  is  time  to  seek  the  Lord  till  He  come  and  reign  righteousness 
upon  you.” 

Thus  was  Embury  the  originator  of  Methodist  meetings  in  the  New 
World,  being  its  first  preacher,  first  class  leader,  first  treasurer,  and 
first  trustee  of  the  first  Society  organized.  Captain  Webb  made  fre- 
quent excursions  to  other  parts  of  the  country,  preached,  and  formed 
classes  in  Philadelphia,  Wilmington  and  New  Castle,  and  extended  his 
labors  as  far  as  Baltimore. 

While  these  two  local  preachers  were  laying  the  foundations  of  a 
great  work  in  New  York  and  elsewhere,  Robert  Strawbridge,  another 
Methodist  Irish  emigrant,  had  arrived  in  the  country  and  settled  on 
Sam’s  creek,  in  Frederick  county,  Maryland.  As  an  Evangelist  he 
preached  through  all  that  neighborhood,  and  formed  a Methodist  Soci- 
ety, and  not  long  after  built  a log  meeting-house  on  Sam’s  creek,  and 
also  founded  Societies  in  Baltimore  and  Harford  counties.  The  first 
chapel  in  the  county  was  built  near  Baltimore,  and  here  Richard  Owen 
was  converted,  who,  after  laboring  as  a local  preacher  for  some  years, 
entered  the  itinerant  rank  and  died  in  it,  being  the  first  native  Method- 
ist preacher  in  this  country. 

Joined  by  Sater  Stephenson,  Nathan  Perigo,  Richard  Webster  and 
others,  they  carried  Methodism  into  the  heart  of  Pennsylvania,  aroused 
the  population  of  the  Eastern  Shore  of  Maryland,  thence  passed  to 
Georgetown  and  Alexandria,  on  the  Potomac,  through  Fairfax  county, 
Virginia,  and  winning  great  victories  through  Delaware  and  Mary- 
land, and  the  entire  peninsula. 

In  1769  Robert  Williams,  one  of  Wesley’s  preachers,  came  to  America 
and  gave  himself  up  wholly  to  the  work- of  an  Evangelist,  and  labored 
with  great  success  in  Petersburg,  Norfolk,  and  through  Eastern  Vir- 
ginia and  North  Carolina.  John  King,  a local  preacher,  came  from 
England  in  the  same  year  and  began  his  labors  in  the  Potters’  field,  now 
Washington  square,  Philadelphia,  and  extended  them  through  Dela- 
ware, Maryland  and  New  Jersey. 

On  the  third  of  August,  1769,  Wesley  announced  in  their  Conference 
in  England  the  cry  that  came  from  America  for  help,  and  asked  “ Who 
is  willing  to  go?”  Richard  Boardman  and  Joseph  Pilmoor  responded 
to  the  call,  and  were  set  apart  and  returned  on  the  Conference  Journal 
as  Missionaries  to  America.  They  arrived  in  Philadelphia  in  1769,  and 
were  warmly  welcomed  by  Rev.  George  Whitefield,  who  was  then 
laboring  in  that  city.  They  set  themselves  at  once  to  systematize  the 
work,  and  in  1770  “America”  appears  for  the  first  time  on  Wesley’s 
printed  minutes,  with  four  preachers,  Boardman,  Pilmoor,  Williams 
and  King ; and  the  following  year  records  316  church  members. 


METHODIST  EPISCOPAL  CHURCH. 


533 


In  1771  two  other  regular  preachers  were  sent  over  by  the  Confer- 
ence, Francis  Asbury  and  Richard  Wright.  The  former,  then  a young 
man  of  twenty-six,  was  destined  to  be  the  most  influential  and  success- 
ful of  laborers,  and  the  most  historical  of  its  preachers. 

Other  ministers  arrived  in  1772,  and  on  the  14th  of  July,  1773,  the 
first  American  Methodist  Conference  was  held  at  Philadelphia,  con- 
sisting of  ten  preachers,  with  a church  membership  of  1,160.  All  the 
preachers  agreed  to  labor  under  the  authority  of  Mr.  Wesley,  and  to 
abide  by  his  doctrine  and  discipline,  and  not  to  administer  the  sacra- 
ments. The  Second  Annual  Conference  met  again  in  Philadelphia, 
May  25,  1774,  Thomas  Rankin  presiding,  with  17  preachers,  and  2,073 
members. 

In  the  succeeding  ten  years  the  Societies  were  very  much  distracted 
by  the  political  excitements  growing  out  of  our  Revolutionary  contest. 
The  Societies  were  still  identified  with  the  Wesleyans  of  England,  and 
many  of  the  preachers  had  left  the  country.  In  1776  all  had  returned 
to  England  except  Mr.  Asbury,  who  found  retirement  at  the  home  of 
Governor  Bassett  in  Delaware. 

In  1779  the  Seventh  Annual  Conference  assembled  in  Virginia.  The 
ordinance  question  again  came  up.  A former  Conference  had  passed  a 
resolution  by  which  they  had  agreed  to  “exhort  the  people  to  attend 
the  established  Church  and  receive  the  ordinances  there  only.”  This 
was  very  obnoxious  to  the  people ; the  ministers  not  being  ordained 
could  not  administer  the  sacraments ; hence  in  many  places  they  were 
destitute  of  the  Lord’s  Supper,  and  their  children  were  growing  up 
without  baptism.  After  much  discussion  a committee  of  four  of  the 
oldest  preachers  were  appointed  to  ordain  ministers.  They  first  ordained 
each  other,  and  then  some  of  the  other  members  of  the  Conference. 
Those  thus  ordained  administered  the  ordinances  during  the  year.  The 
question  continued  to  agitate  the  Conferences  until  the  close  of  the 
war,  when  a special  Conference  was  called  by  Mr.  Wesley  to  take 
measures  to  adapt  this  religious  Society  to  the  new  condition  of  affairs. 

Up  to  this  time  Wesley  had  enjoined  at  home  and  in  the  Colonies 
the  necessity  of  loyalty  to  the  Church  of  England.  No  sacraments 
were  received  or  administered  by  them  outside  of  the  churches  of  the 
establishment.  All  the  Methodist  preachers  except  the  Wesleys  and 
a few  other  clergymen  were  unordained  lay  preachers.  Episcopal 
churches  are  still  standing  in  New  York  and  elsewhere  in  which  Em- 
bury, Pilmoor,  Boardman,  Rankin  and  Asbury  received  the  sacrament. 
Wesley  now  foresaw  that  an  independent  Society  was  inevitable,  and  he 
at  once  set  to  work  to  give  direction  to  the  important  movement  that  was 
now  assuming  definite  shape  in  the  new  Republic.  The  preachers  were 
clamorous  for  ordination,  and  satisfying  himself  that  a Presbyter  and  a 
Bishop  were  one  and  the  same  order  in  the  Church  of  Christ,  Wesley 
assumed  the  office  of  Bishop,  and,  assisted  by  other  Presbyters  of  the 
Church  of  England,  he  set  apart  and  ordained  Rev.  Thomas  Coke, 
LL.  D.,  already  a Presbyter  of  the  Church  of  England,  as  “General 
Superintendent”  of  the  American  Societies.  He  arrived  in  America 
November  3,  1784,  and  summoned  all  the  preachers  to  meet  him  at  Bal- 
timore on  the  24th  of  December. 


534 


DENOMINATIONS  IN  THE  UNITED  STATES. 


On  that  day  sixty  preachers  assembled  in  a special,  though  not  a reg- 
ular General  Conference.  “After  some  deliberation, ” says  Mr.  Asbury, 
“it  was  agreed  to  form  ourselves  into  an  Episcopal  Church.”  Rev. 
Richard  Wiiatcoat,  afterwards  Bishop,  says,  “ We  agreed  to  form  a 
Methodist  Episcopal  Church.” 

Here  the  “ Methodist  Episcopal  Church  of  America”  was  launched 
forth  as  a separate  and  distinct  church,  with  Superintendents,  Elders 
and  Deacons. 

Dr.  Coke  and  Mr.  Asbury  were  chosen  Superintendents,  the  former 
being  already  in  orders,  proceeded  to  ordain  Francis  Asbury.  On  Sat- 
urday he  was  ordained  Deacon,  on  Sunday  Elder,  and  on  Monday  was 
set  apart  as  General  Superintendent.  Three  Deacons  and  twelve  El- 
ders were  also  ordained.  Articles  of  religion  were  adopted,  and  a gen- 
eral system  of  government  established.  The  work  was  divided  into 
three  Conferences,  and  the  following  year,  1765,  the  Bishops  met  them, 
transacted  the  usual  Conference  business,  and  statioued  the  preachers. 

Although  the  church  endured  severe  struggles  in  later  years,  and 
there  were  several  secessions  from  the  M.  E.  Church,  its  progress  has 
been  steadily  onward,  due  very  largely  to  its  earnest  ministry,  its  work- 
ing membership,  its  pure  doctrine,  and  its  evangelical  experimental 
piety. 

DOCTRINES. 

Its  doctrines  are  embraced  in  twenty-five  “ articles  of  religion ,”  de- 
claring : — 

1st.  Faith  in  the  Holy  Trinity. 

2d.  That  the  Word  or  Son  of  God  was  made  very  man,  possessing 
two  whole  or  perfect  natures  whereof  is  one  Christ  very  God  and  very 
man, 

3d.  A belief  in  the  resurrection  of  Christ. 

4th.  The  Divinity  of  the  Holy  Ghost. 

5th.  The  sufficiency  of  the  Holy  Scriptures,  as  containing  all  things 
necessary  to  salvation. 

6th.  Obedience  to  the  commandments  of  the  Old  Testament  to  be  re- 
quired. 

7th.  A belief  in  original  sin  as  attaching  to  the  nature  of  every  man. 

8th.  A belief  in  the  free  moral  agency  of  man. 

9th.  A belief  in  the  doctrine  of  justification  through  faith  in  Christ. 

10th.  Good  works  to  be  pleasing  and  acceptable  to  God,  though  not  a 
ground  of  justification. 

11th.  The  utter  absence  of  power  to  perform  works  of  supererogation. 

12th.  The  possibility  of  sin  after  justification. 

13th.  The  true  Church  of  Christ  is  declared  to  be  a congregation  of 
faithful  men  in  which  the  pure  word  of  God  is-preaclied  and  the  sacra- 
ments duly  administered. 

14th.  Declares  purgatory,  worshiping,  and  adoration  of  images  and 
saints  as  repugnant  to  the  Word  of  God. 

15th.  Requires  all  speaking  in  the  congregations  to  be  in  such  tongue 
as  the  people  understand. 


METHODIST  EPISCOPAL  CHURCH. 


535 


16th.  Declares  the  sacraments  to  be  signs  of  grace,  and  recognizes 
two  only  as  Divinely  established. 

17th.  Declares  Baptism  to  be  a sign  of  regeneration  as  well  as  of  pro- 
fession of  faith. 

18th.  The  Lord’s  Supper — a sacrament  of  our  redemption  by  Christ — 
disclaims  all  proof  of  transubstantiation. 

19th.  Both  the  wine  and  the  bread  should  be  received  by  the  laity. 

20th.  The  perfect  oblation  of  Christ,  finished  upon  the  cross. 

21st.  Declares  it  lawful  for  ministers  to  marry  at  their  discretion. 

22d.  Allows  of  freedom  in  its  rites  and  ceremonies. 

23d.  Requires  respect  for  rulers  of  the  United  States  and  allegiance 
to  all  their  authority  and  laws. 

24th.  The  riches  and  goods  of  Christian  men  are  not  common  prop- 
erty ; requires  liberality  in  alms-giving. 

25th.  Allows  of  judicial  oath-taking. 

GOVERNMENT. 

The  only  canon  law  of  the  Church  is  found  in  the  “ General 
Rules,”  which  are  the  same  as  those  adopted  by  Wesley. 

The  legislative  authority  is  in  the  General  Conference,  which  is  com- 
posed of  ministerial  delegates  from  the  annual  conferences,  and  holds 
its  session  once  in  four  years.  The  General  Conference  of  1868  made 
provision  for  the  admission  of  lay  delegates  to  that  body,  when  re- 
quested by  vote  of  the  laity  approved  by  a three-fourths  vote  of  the  an- 
nual conferences.  On  being  submitted,  an  overwhelming  majority 
voted  in  favor  of  the  change,  and  hereafter  the  General  Conference  will 
be  more  thoroughly  in  accord  with  our  republican  institutions,  being 
composed  of  one  ministerial  delegate  for  every  thirty  members  of  the 
annual  conferences,  and  two  laymen  from  each  conference,  the  lay 
delegates  to  be  chosen  by  an  electoral  conference  of  laymen.  The 
General  Conference  meets  quadrennially,  and  now  (1871)  has  subordi- 
nate to  it  seventy-two  annual  conferences.  The  annual  conferences 
are  composed  of  all  the  traveling  ordained  elders  and  deacons  included 
in  a district  of  country  defined  by  the  General  Conference,  and  averag- 
ing about  one  hundred  and  twenty-five  members  each.  Their  annual 
meeting,  called  “Conference  Session,”  is  presided  over  by  one  of  the 
bishops,  who,  with  the  advice  of  the  presiding  elders,  meet  in  private 
council,  arrange  the  work  for  all  the  preachers,  the  appointments 
being  made  every  year,  and  no  pastor  may  return  to  the  same  charge 
more  than  three  years  in  six.  The  Conference  passes  every  preacher’s 
character  under  careful  examination,  and  if  complaints  are  made 
against  any,  a court  of  investigation  or  trial  is  appointed,  who  may  sus- 
pend or  expel  him  if  found  guilty  of  moral  wrong.  Reports  are  re- 
ceived from  the  several  denominational  interests,  and  action  taken  in 
reference  thereto.  Ministers  who  have  traveled  two  years,  and  who 
pass  a satisfactory  examination  before  a committee,  on  general  literary 
and  theological  qualifications,  are  admitted  to  membership  in  the  Con- 
ference and  ordained  deacons,  and  such  as  have  traveled  four  years 
and  passed  satisfactory  examination  are  ordained  elders.  Action  is 
also  had  on  many  moral  and  religious  questions. 


536 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  territory  of  each  annual  conference  is  again  subdivided  into  dis- 
tricts comprising  several  stations  or  circuits  under  the  superintendence 
of  a traveling  preacher,  denominated  presiding  elder.  He  holds  a 
business  meeting  with  each  charge  quarterly,  the  members  of  the  quar- 
terly conference  being  the  traveling  and  local  preachers,  exhorters, 
class  leaders,  stewards,  trustees,  and  Sunday-school  superintendents. 
It  is  from  this  body  that  all  recommendations  of  persons  to  preach 
must  originate,  so  that  the  laity  guard  the  door  of  approach  to  the  an- 
nual conference,  and  none  are  admitted  until  recommended  by  them. 


CUSTOMS  AND  USAGES. 

Class  meetings  are  weekly  social  meetings  for  the  relation  of  Christian 
experience,  presided  over  by  a layman  appointed  by  the  preacher  in 
charge,  styled  the  class- leader.  It  is  usual  to  have  from  twelve  to  forty 
persons  in  each  class,  and  any  number  of  classes  required  in  a church 
to  accommodate  all  the  members.  In  the  class-meeting  an  hour  or 
more  is  spent  in  the  relation  of  Christian  experience  by  the  members, 
responded  to  by  the  leader  in  words  of  encouragement,  reproof,  exhor- 
tation, or  council,  as  the  spiritual  well-being  of  the  individual  may 
seem  to  require.  It  is  in  no  sense  analogous  to  the  Romish  confes- 
sional. 

Love  Feasts  are  held  quarterly,  in  which  all  the  members  of  a society 
unite ; bread  and  water  are  partaken  of  by  all,  as  an  evidence  of  their 
good-will  and  fellowship,  after  which  the  time  allotted  is  spent  in  the 
relation  of  religious  experience,  singing,  and  prayer. 

Members  are  received  on  probation  for  six  months,  are  placed  under 
the  watchful  care  of  class-leaders,  and  at  the  expiration  of  the  above 
period,  if  they  still  give  satisfactory  evidence  of  religious  character  and 
experience,  are  admitted  into  full  membership.  In  all  questions  of  in- 
terest before  the  church  the  female  members  have  equal  rights  with 
the  male,  and  gave  a large  vote  on  the  lay  delegation  question. 


STATISTICS. 


At  the  close  of  1870  there  were  in  the  Methodist  Episcopal  Church  : 


Bishops 

Annual  conferences 

Traveling  preachers 

Local  preachers 

Total  members 

Baptisms,  adults 

Baptisms,  children 

Churches 

Parsonages 

Value  of  church  buildings. 

Value  of  parsonages 

Number  of  Sunday  schools 

Number  of  teachers 

Number  of  scholars 

Benevolent  collections 


1870. 


8 
72 
9,193 
11,404 
. 1,388,368 
66,481 
50,453 
13,373 
4,179 
.52.614,591 
. 7,293,513 
16,912 
189J412 
. 1,225,398 
$967,862 


Increase  over 
1869. 


363 

1,064 

70,260 

5,334 

2,944 

1,325 

211 

5,361,524 

431,283 

518 

4,816 

45,409 

9,927 


The  usual  estimate  of  non-communicant  adherents,  children,  and 
other  members  of  Methodist  families  to  each  communicant  is  three,  so 


METHODIST  EPISCOPAL  CHURCH. 


537 


that  the  Methodist  population  (such  as  the  Roman  Catholic  Church  in- 
cludes in  its  statistics)  would  be  5,468,536. 

This  is  at  least  one-tliird  more  than  the  largest  estimates  of  the  Ro- 
mish population  claimed  by  their  own  statisticians. 

The  net  increase  in  the  number  of  churches  for  1870,  was  1,325,  and 
is  the  largest  ever  reported  in  a single  year.  It  gives  an  average  of  over 
four  new  churches  for  every  working  day  in  the  year , a rate  of  progress 
unparalleled  in  the  history  of  the  churches. 

There  was  spent  on  new  churches  during  the  same  year  more  than 
five  and  a quarter  million  of  dollars.  In  five  years  the  increase  of  the 
value  of  churches  has  been  96.6  per  cent. 

INSITUTIONS. 

Sunday  School  Union , organized  April  2d,  1827.  Its  collections  have 
amounted  to  $20,000  per  year.  It  publishes  1,574  bound  volumes.  The 
Sunday  School  Advocate,  published  semi-monthly,  has  a circulation  of 
320,000. 

Tract  Society ; to  Wesleyan  Methodism  belongs  the  honor  of  organi- 
zing the  first  Tract  Society,  in  January,  1772,  its  object  being  “to  dis- 
tribute religious  tracts  to  the  poor.”  Every  member  was  expected  to 
subscribe  half  a guinea  annually  to  its  support.  Annual  contribution 
for  1870,  over  $20,000. 

Bible  Collections  are  given  to  the  American  Bible  Society  and  amount 
to  an  annual  offering  of  $125,000. 

Missionary  Society , for  Home  and  Foreign  work,  $800,000  per  annum, 
with  flourishing  missions  in  India,  China,  Bulgaria,  Italy,  Germany, 
Scandinavia,  South  America  and  California. 

Its  Publishing  Interest  is  in  the  “Book  Concern,”  with  a capital  of 
one  million  dollars.  The  profits  of  the  Concern  make  a fund  for  the 
support  of  the  Bishops,  aged  and  worn  out  preachers,  and  the  widows 
and  orphans  of  preachers.  There  is  a branch  Concern  also  at  Cincinnati, 
with  a capital  stock  of  $380,000.  The  annual  sales  of  both  Concerns 
amount  to  about  $1,500,000. 

Periodicals:  The  following  are  published  by  the  denomination: 
Quarterly  Magazines,  one ; Monthly  Magazines,  two;  Monthly  Papers, 
three;  Weekly  Papers,  ten.  Of 

Literary  Institutions  under  the  charge  of  the  M.  E.  Church,  there 
are:  Universities,  13;  Colleges,  40;  Theological  Institutes,  4;  Semi- 
naries and  Academies,  160. 

One  of  the  most  interesting  events  in  the  history  of  this  denomina- 
tion was  the 

CENTENARY  CELEBRATION, 
which  occurred  in  1866. 

The  General  Conference  of  1864  made  careful  provision  for  permanent 
results  to  the  Church  from  the  occasion,  aud  laid  broad  plans  for  great 
financial  contributions. 

The  primary  object  of  the  celebration  was  the  spiritual  improvement 
of  the  membership,  and  a cultivation  of  a feeling  of  devout  thankful- 


538 


DENOMINATIONS  IN  THE  UNITED  STATES. 


ness  by  a careful  review  of  the  great  things  God  had  wrought  through 
the  Church. 

As  the  gratitude  of  the  heart  ever  seeks  expression  in  outward  acts, 
a spontaneous  offering  of  pecuniary  contributions  was  suggested  for 
general  Church  purposes,  that  should  render  more  efficient,  in  the 
century  to  follow,  those  institutions  and  agencies  to  which  the  Church 
has  been  so  deeply  indebted  in  the  past.  A central  committee,  consist- 
ing of  the  board  of  bishops,  with  twelve  ministers  and  twelve  laymen, 
were  appointed,  who  laid  their  plans  for  great  financial  results,  whose 
largest  anticipations  were  more  than  realized. 

The  first  Sunday  in  January  was  observed  throughout  the  Church  as 
a day  of  special  and  united  prayer  for  the  Divine  blessing  upon  the 
centenary  services  of  the  year ; for  a general  revival  of  religion,  and 
that  the  year  might  prove  to  be  an  epoch  in  the  spiritual  progress  of 
the  Church.  A memorial  sermon  was  preached  before  each  annual 
Conference  as  their  sessions  occurred.  The  celebration  proper  began 
on  the  first  Tuesday  of  October,  and  continued  throughout  the  month. 
Immense  meetings  were  held  during  the  month  of  a general  character 
in  all  the  cities  and  towns  of  the  country,  at  which  addresses  were 
made  by  leading  ministers  and  laymen.  One  Sunday  of  the  month 
was  set  apart  as  the  children’s  day  of  jubilee,  and  was  celebrated  with 
great  interest  and  grand  results.  Appropriate  medals  were  distributed 
to  all  contributors. 

The  last  Sunday  of  October  was  observed  as  a day  of  thanksgiving. 

The  ladies  of  the  Church  had  a special  organization.  Their  anni- 
versary meeting  was  held  in  St.  Paul’s  Church,  New  York  city,  and 
was  one  of  the  most  successful  of  the  year.  It  was  presided  over  by 
Chief  Justice  S.  P.  Chase,  who  made  one  of  the  most  eloquentspeecb.es 
of  his  life  on  that  occasion.  He  was  followed  by  Bishops  Janes  and 
Simpson  in  addresses  of  remarkable  beauty  and  power.  At  the  request 
of  the  ladies  the  historian  of  the  church,  Rev.  Abel  Stevens,  LL.  D., 
prepared  and  published  a volume  of  great  beauty  and  interest  entitled 
“The  Women  of  Methodism.” 

Dr.  Stevens  also  prepared,  and  the  Central  Committee  published,  a 
succinct  history  of  the  Church  entitled  “The  Centenary  of  American 
Methodism,”  which  was  sold  in  great  numbers  for  the  benefit  of  the 
fund. 

The  contributions  of  the  Church  were  munificent.  Besides  the 
amounts  reported  below,  the  occasion  was  seized  as  a favorable  moment 
in  which  to  build,  enlarge,  or  otherwise  improve  home  churches  and 
parsonages.  The  result  of  which,  amounting  to  several  thousands  of 
dollars,  is  not  reported  here. 

In  the  contributions  the  first  place  was  given  to  Educational  Institu- 
tions, the  chief  object  being  the  Connectional. 


Educational  Fund,  amount $ 9,195.36 

For  Garrett  Biblical  Institute,  Chicago,  111 3,300.00 

Boston  Theological  Institute 10,526.20 

Drew  Theological  Seminary 500,016.00 

Biblical  School,  Germany 1,675.00 

Dickinson  College,  Carlisle,  Pa 51,500.00 


METHODIST  EPISCOPAL  CHURCH. 


539 


Wesleyan  University $ 100,000.00 

Sunday  School  Children’s  Fund 27,846.00 

The  Chartered  Fund 15,690.00 

Church  Extension 2,550,299.00 

New  York  Mission  House 70,000.00 

Irish  Connectional  Fund 50,000.00 

German  Mission  House 2,000.00 

For  Connectional  Objects,  unspecified  Contributions,  and 

Local  Enterprises..  3,990,676.00 


Total  Contributions  for  the  Year, $8,032,755.00 


LAY  REPRESENTATION. 

The  movement  in  favor  of  lay  delegates  being  admitted  to  the  legis- 
lative councils  of  the  Church  excited  great  interest  for  many  years. 
Twice  the  General  Conference  expressed  its  willingness  to  legalize  lay 
representation  as  soon  as  convinced  that  the  membership  of  the  Church 
desired  the  change.  This  was  in  1860  and  1864.  In  the  latter  year  the 
question  was  submitted  to  a vote  of  the  people,  and  was  rejected  by  a 
small  majority,  by  far  the  larger  number  of  the  membership  declining 
or  neglecting  to  vote.  This  was  thought  to  be  very  largely  on  account 
of  the  absorbing  interest  of  our  national  affairs,  and  the  hesitation  of 
the  people  to  interfere  with  any  system  of  government  that  had,  under 
God,  been  productive  of  such  sublime  results.  The  demand  still  con- 
tinued from  leading  and  influential  ministers  and  laymen.  Some  of 
the  regular  church  papers  strongly  urged  the  claim,  while  Bishop 
Simpson  and  other  prominent  ministers  strongly  urged  the  change. 
The  Methodist , an  independent  journal  edited  by  Dr.  Geo.  H.  Crooks, 
assisted  by  Rev.  Abel  Stevens,  LL.  D.,  Rev.  John  McClintock,  LL.  D., 
Rev.  Drs.  Nadal,  Foster,  Newman,  Eddy  and  others,  and  supported  by 
wealthy  laymen,  gave  great  prominence  to  this  subject.  It  published 
stirring  editorials,  able  communications,  and  full  reports  from  the  many 
great  mass  meetings  that  were  held  throughout  the  country,  and  a much 
greater  interest  was  awakened  on  this  subject  throughout  the  Church. 
In  1868  the  General  Conference  again  voted  in  favor  of  submitting  the 
question  to  a popular  vote,  and  called  upon  the  membership,  both  lay 
and  clerical,  to  express  their  preference. 

The  lay  vote  was  taken  in  the  month  of  June,  1869,  all  members, 
male  and  female,  having  the  privilege  of  voting  “ for  ” or  “ against  lay 
delegation.”  The  election  was  held  in  each  Society,  presided  over  by 
the  Pastor.  The  total  vote  cast  was  about  250,000,  of  which  170,000  were 
cast  in  favor  of  the  change  and  about  80,000  against  it.  This  was  con- 
sidered a large  vote,  and  being  above  the  required  majority  vote,  was 
made  an  argument  in  urging  all  the  ministry  to  vote  in  their  several 
annual  Conference  sessions  for  the  change.  The  clerical  vote  was  taken 
in  the  fall  of  1869  and  spring  of  1870,  and  resulted  in  giving  the  re- 
quired three-fourths  vote  of  approval,  and  the  General  Conference  of 
1872  was  authorized  to  make  the  change,  and  lay  delegates  will  be  cho- 
sen to  sit  with  that  body  by  the  electoral  conferences  of  laymen.  The 
General  Conference  of  1872  has  yet  to  give  an  approving  two-thirds 
vote  before  the  change  will  be  complete,  and  lay  delegates  may  be  ad- 


540 


DENOMINATIONS  IN  THE  UNITED  STATES. 


mitted  to  the  General  Conference.  It  is  thought  that  in  due  time  this 
feature  Trill  also  be  introduced  into  the  Annual  Conferences. 

SOUTHERN  METHODIST  EPISCOPAL  CHURCH. 

The  secession  of  the  Conferences  within  the  bounds  of  the  slavehold- 
ing States  occurred  in  1845. 

Methodism  obtained  a strong  hold  upon  the  Southern  population  of 
our  country  at  an  early  date,  and  embraced  in  its  membership  large 
numbers  of  the  negro  or  slave  population,  together  with  a very  fair  pro- 
portion of  slaveholders.  They  all  enjoyed  equal  rights  and  privileges. 
The  agitation  of  the  slavery  question  in  the  Church  began  early  in  its 
history,  and  continued  with  increasing  earnestness  until  1844,  when  the 
inevitable  crisis  was  reached.  Rev.  Mr.  Harding,  a member  of  the 
Baltimore  Conference,  had  been  suspended  for  holding  slaves.  He  pre- 
sented an  appeal  to  the  General  Conference  at  its  session  held  in  New 
York,  May,  1S44.  After  much  discussion  the  action  of  the  Annual 
Conference  was  sustained,  and  the  law  of  the  Church  was  executed 
against  him. 

A complaint  was  then  entered  against  Bishop  Andrew  for  holding 
slaves.  He  was  a citizen  of  Georgia,  had  married  a lady  possessed  of 
slaves,  and  at  this  time  held  them  as  his  own  property.  A protracted 
and  heated  discussion  followed,  resulting  in  the  adoption  of  a resolu- 
tion requiring  the  Bishop  “ to  desist  from  all  the  functions  of  his  office 
until  he  had  relieved  himself  from  this  embarrassment.”  Against  this 
action  Dr.  Bascom  presented  a protest  signed  by  53  Southern  delegates 
and  7 from  the  border  States. 

The  representatives  from  thirteen  Annual  Conferences,  embraced  in 
the  slaveholding  States,  presented  a declaration  setting  forth  their  con- 
viction that  the  continuance  of  these  Conferences  under  the  jurisdic- 
tion of  the  General  Conference  would  be  greatly  detrimental  to  the 
general  prosperity  of  the  Church  in  those  States,  and  that  a separation 
•was  imperatively  demanded. 

A plan  of  separation  was  adopted,  according  to  which  there  should 
be  an  amicable  adjustment  of  boundary  lines  and  a fair  division  of  the 
property  of  the  Church,  should  the  Annual  Conferences  in  the  slave- 
holding States  deem  it  necessary  to  form  a distinct  organization. 

Special  Conferences  were  held  throughout  the  South  and  Southwest, 
and  in  May,  1845,  a convention  was  called  at  Louisville,  Ky.,  which 
dissolved  their  union  with  the  General  Conference  and  created  a 
separate  ecclesiastical  connection,  under  the  title  of  the  M.  E.  Church 
South.  Their  first  General  Conference  was  held  at  Petersburg,  Va. 
The  senior  Bishop  of  the  M.  E.  Church,  Dr.  Joshua  Soule,  withdrew 
and  connected  himself  with  the  Southern  branch.  It  is  scarcely  to  be 
wondered  at  that  bitter  feelings  were  engendered  and  that  a suit  in  the 
civil  courts  became  necessary  before  the  property  question  became 
properly  settled.  A fair  pro  rata  division  was  enforced  by  the  United 
States  courts. 

In  this  organization  no  change  was  made  in  the  doctrine,  polity, 


METHODIST  EPISCOPAL  CHURCH. 


541 


usages,  or  form  of  government  peculiar  to  Methodism.  On  the  divid- 
ing question  the  Southern  branch  held  that  “ slavery,  wherever  estab- 
lished and  protected  by  constitutional  law,  is  a civil  question  with 
which  ecclesiastical  bodies  have  no  authority  to  meddle,  and  that  the 
true  function  of  the  Church  is  to  preach  the  gospel  and  administer  the 
sacraments  and  discipline  of  Christ’s  religion  alike  to  master  and 
slave.”  The  M.  E.  Church  condemned  slavery,  proclaimed  themselves 
in  duty  bound  to  do  all  in  their  power  for  the  extirpation  of  what  they 
regarded  as  a great  evil. 

The  Southern  Church  suffered  heavy  loss  during  the  late  war,  and 
has  not  recovered  its  former  prosperity  in  all  respects  at  the  present 
date.  Some  changes  in  government  have  also  been  made  since  the  war 
closed.  In  1866,  lay  delegation  to  the  Annual  and  General  Conference 
was  adopted,  also,  four  years  as  the  pastoral  term  and  the  partial  veto 
power  of  the  bishops. 

Recent  statistics  present  the  following  condition  of  the  Church : — 


Bishops 10 

Annual  conferences 30 

Traveling  preachers 2,680 

Superannuated 200 

Local  preachers 4,800 

Membership 620,000 

Educational  Institutions — 

Universities,  colleges  for  young  men 15 

Academies  for  young  men 20 

Academies  for  females 28 


The  publishing  house  was  established  in  1854,  and  has  added  greatly 
to  the  strength  of  the  denomination,  and  furnished  valuable  literary 
helps  to  all  the  churches,  Sunday  schools,  &c.  The  General  Confer- 
ence publishes  a Quarterly  Review,  Ladies’  Magazine,  Sunday  School 
Journal,  and  several  weekly  papers. 

THE  METHODIST  PROTESTANT  CHURCH 

was  organized  in  1830,  by  a secession  from  the  M.  E.  Church. 

Disaffected  members  met  in  council  at  Baltimore,  (1824,)  and  styling 
themselves  “ Reformers,”  organized  “ Union  societies  ” throughout  the 
country,  their  object  being  to  bring  about  a change  in  the  M.  E. 
Church,  so  as  to  limit  the  powers  of  the  bishops  and  secure  the  admis- 
sion of  lay  delegates  to  the  councils  of  the  Church. 

Conventions  were  also  held  in  1826,  ’27,  and  ’28.  In  November,  1830, 
a constitution  and  book  of  discipline  was  adopted  for  the  independent 
societies,  and  the  name  Methodist  Protestant  Church  was  assumed  by 
the  seceding  societies.  The  Rev.  Francis  Waters,  D.  D.,  of  Baltimore, 
was  first  President  of  their  Conference. 

Their  doctrinal  tenets  were  and  are  still  precisely  the  same  as  those 
held  by  the  M.  E.  Church. 

The  General  Conference  meets  every  seven  years  and  is  composed  of 
an  equal  number  of  ministers  and  laymen ; there  being  one  of  each 
class  for  every  1,000  communicants.  It  recognizes  the  mutual  rights 
of  ministers  and  laymen,  fixes  salaries  of  ministers,  regulates  bounda- 


542 


DENOMINATIONS  IN  THE  UNITED  STATES. 


ries,  and  is  the  final  court  of  appeal  in  the  Church.  The  Annual  Con- 
ference is  composed  of  all  the  ordained  ministers  in  the  traveling  con- 
nection, who  elect  and  ordain  ministers,  station  the  preachers,  exarfiine 
character,  hear  and  try  complaints  against  ministers ; it  chooses  its  own 
President  annually. 

They  have  the  Quarterly  Conference,  class  meetings,  leaders’  meet- 
ings, &c.,  as  already  described  in  the  M.  E.  Church,  but  has  neither 
Bishops  nor  Presiding  Elders. 

It  now  numbers  about  nine  hundred  (900)  traveling  ministers ; local 
preachers,  800 ; membership,  about  110,000.  It  has  eight  colleges,  four 
weekly  periodicals,  and  some  1,200  church  buildings. 

THE  WESLEYAN  METHODIST  CHURCH 

Adopted  the  same  principles  of  church  government  as  held  by  the 
M.  E.  Church.  They  were  formally  organized  into  a separate  religious 
body  in  1843.  Three  questions  were  involved  in  the  discussion  that  re- 
sulted in  this  secession  : slavery,  church  government,  and  the  use  and 
sale  of  intoxicating  drinks,  of  which  the  first  was  the  most  prominent 
and  important. 

They  excluded  from  Church  membership  and  Christian  fellowship 
all  slaveholders,  and  all  persons  who  manufacture,  buy,  sell,  or  use 
intoxicating  liquors,  unless  for  mechanical,  chemical  or  medicinal 
purposes.  Each  Church  has  power  to  act  for  itself,  and  ministerial 
equality  is  declared.  They  have  Annual  and  Quarterly  Conferences. 
Although  flourishing  for  some  years,  have  more  recently  declined, 
many  of  their  members  and  ministers  uniting  with  the  M.  E.  Church, 
which  came  fully  up  to  their  platform  on  the  slavery  and  temperance 
questions. 

THE  EVANGELICAL  METHODISTS, 

Or  Allbrights,  are  in  fact  German  Methodists.  Their  first  society  was 
organized  in  1800,  under  the  pastoral  care  of  Jacob  Allbright,  a con- 
verted German,  of  Pennsylvania.  As  the  society  increased,  and  other 
preachers  were  raised  up,  Mr.  Allbright  was  elected  Presiding  Elder. 
Their  first  conference  was  held  in  1816.  They  have  the  same  form  of 
government  as  the  M.  E.  Church,  and  all  its  customs  and  usages. 
They  now  number  about  fifty  thousand  members,  almost  entirely 
German. 

THE  AFRICAN  METHODIST  EPISCOPAL  CHURCH 
Is  composed  entirely  of  colored  members.  They  have  six  Annual 
Conferences,  Bishops,  Elders  and  Deacons,  with  General  Annual  and 
Quarterly  Conferences,  and  now  number  about  350.000  members,  1000 
ministers,  5000  lor-al,  and  $5,000,000  in  church  property.  This  was  a se- 
cession from  the  M.  E.  Church  in  1787. 

THE  ZION  AFRICAN  METHODIST 

Episcopal  Church,  seceded  in  1820,  now  numbers  192,000  members,  817 
traveling  preachers,  19  Conferences  and  six  bishops,  who  are  elected  for 
four  years. 


METHODIST  EPISCOPAL  CHURCH. 


543 


I.  METHODIST  EPISCOPAL  CHURCH  (NORTH.) 

BISHOPS  OF  THE  METHODIST  EPISCOPAL  CHURCH. 


Names. 


Entered  Ministry. 


Conference.  Y ear. 


Remarks. 


*Thomas  Coke 

^Francis  Asbury 

^Richard  Whatcoat 

*William  M’Kendree 

*Enoch  George 

^Robert  R i chford  Roberts 
*Toshua  8oule 

British  Wesleyan. 
British  Wesleyan. 
British  Wesleyan. 

M.  E.  Church 

M.  E.  Church 

Baltimore 

New  York 

* Elijah  Hedding 

J-James  Osgood  Andrew.. 
*John  Emory 

New  England 

South  Carolina 

Philadelphia 

* Beverly  Waugh... 

Baltimore 

Thomas  A.  Morris 

Ohio 

*Leonidas  Lent  Hamline 

Edmund  Storer  Janes 

Levi  Scott 

Ohio 

Philadelphia 

Philadelphia 

Matthew  Simpson 

Pittsburgh 

Osmon  Cleander  Baker... 
Edward  Raymond  Ames. 
^Francis  Burns 

New  Hampshire.. 

Illinois 

Liberia 

*Davis  Wasgatt  Clark 

* Edward  Thomson 

New  York 

Ohio 

*Calvin  Kingsley 

Erie 

John  Wright  Roberts 

Liberia 

ow 


1778 

1706 

1769 

1788 

1790 

1802 

1799 

1801 

1813 

1810 

1809 

1816 

1833 

1830 

1826 

1833 

1839 

1830 

1838 

1813 

1833 

1«41 

1838 


1784 

17.s4 

1800 

1808 

1816 

1816 

1824 

1824 

1832 

1832 

1836 

1836 

1844 

1844 

1852 

1852 

1852 

1852 

1858 

1864 

1864 

1864 

1866 


Died  at  sea,  May  3,  1814,  aged  67. 

Died  in  Virginia,  Mar.  31,  1816,  aged  71. 
Died  in  Delaware,  July  5,  1806,  aged  71. 
Died  in  Tennessee,  Mar.  5, 1835,  aged  78. 
Died  in  Virginia,  Aug.  23,  182 <,  aged  60. 
Died  in  Indiana,  March  28,  1843,  aged  65. 
Ent.  M.  E.  Ch.  S.,  1810;  died  Mar.  0,  1867. 
' D’d,  Poughkeepsie, N.  Y.  Ap.  9,  '52,  a’d  72. 
Bishop  of  M.  E.  Church,  South,  1846. 
Died  in  Maryland,  Dec.  16, 1835,  aged  47. 
Died  in  Maryland,  Feb.  9,  1858,  aged  69. 
Residence,  Springfield,  Ohio. 

Resigned  1852 ; died  in  Iowa,  Mar.  22,  '65. 
Residence,  New  York,  N.  Y. 

Residence,  Odessa,  Del. 

Residence,  Philadelphia,  Pa. 

Residence,  Concord,  N.  H. 

Residence,  Baltimore,  Md. 

Died  at  Baltimore,  Md.,  April  18,  1863. 
Died  at  Cincinnati,  Ohio,  June,  187  '. 
D’d,  Wheel’g,  W.Va.,  Mar.  22,  ’70,  a’d  59. 
Died,  Beirut,  Syria,  April  6, 1870,  aged  57. 
Residence,  Monrovia,  Africa. 


* Deceased. 


f Withdrawn. 


COMPARATIVE  STATEMENT. 

By  examining  the  official  returns  of  the  Conferences  for  the  whole  country,  and  comparing  them  by 
decades,  from  1776,  we  have  the  following  table  : 


Year. 

Traveling 

Preachers. 

Increase  of 
Preachers. 

Members. 

Increase  of 
Members. 

1776 

24 

24 

4,921 

4,921 

1786 

117 

93 

20,689 

15,768 

1796 

2L3 

176 

56,664 

35,975 

1806 

452 

159 

130,570 

73,906 

1816 

665 

213 

214,235 

83,665 

1826 

1,406 

711 

360,800 

146,565 

1836 

2,928 

1,522 

650,103 

289,303 

1846 

3,5S2 

654 

644,229* 

Decrease,  5,874 

1856 

5,877 

2,295 

800,327 

156,098 

1866 

7,576 

1,699 

1,032,184 

231,857 

* By  the  withdrawal  and  separation  of  the  Southern  Conferences  in  1844,  organizing  the  Methodist 
Episcopal  Church,  South,  the  Methodist  Episcopal  Church  lost  1,345  traveling  preachers,  and 
495,288  members;  and  yet  so  rapid  was  her  growth  during  the  decade,  that  at  its  close  (two  years 
after  the  separation)  there  was  a net  gain  of  654  preachers,  and  a lack  of  only  5,87 4 members  of  making 
up  the  number  lost. 


II.  METHODIST  EPISCOPAL  CHURCH  (SOUTH.) 

BISHOPS. 

Rev.  JAMES  OSGOOD  ANDREW,  D.  D.,  Summerfield,  Ala.,  1832. 

Rev.  ROBERT  PAINE,  D.  D.,  Aberdeen,  Miss.,  1846. 

Rev.  GFORGE  FOSTER  PIERCE,  D.  D.,  Culverton,  Ga.,  1854. 

Rev.  JOHN  EARLY,  D.  D.,  Lynchburgh,  Va.,  1S54. 

Rev.  HUBBARD  HINDE  KAVANAUGH,  D.  D.,  Lexington,  Ky.,  1854. 
Rev.  WILLIAM  MAY  WIGHTMAN,  D.  D.,  Charleston,  S.  C.,  1866. 

Rev.  ENOCH  MATHER  MARVIN,  D.  D.,  O’Fallon,  Mo.,  1866. 

Rev.  DAVID  SETH  DOGGETT,  D.  D.,  Richmond,  Va.,  U66. 

Rev.  HOLLAND  NIMMONS  McTYEIRE,  D.  D..  Nashville,  Tenn.,  1866. 


544 


DENOMINATIONS  IN  THE  UNITED  STATES. 


CONGREGATIONALISM. 

The  Congregational  form  of  Church  organization  is  that  which  re- 
cognizes no  human  authority  over  the  local  church  or  Christian  con- 
gregation. The  term  is,  however,  limited  by  ordinary  usage  to  Churches 
holding  what  is  called  the  orthodox  system  of  theology.  There  are 
also  numerous  Churches,  Congregationally  organized,  which  by  their 
own  choice,  or  by  common  consent,  have  received  some  other  title,  and 
are  never  included  in  the  term  Congregationalists.  The  Baptist  de- 
nomination is  a notable  example  of  this.  With  this  explanation  we 
proceed  to  give  a sketch  of  those  Churches  known  to  each  other,  and 
more  or  less  associated  under  the  title — the  Congregational  Denomina- 
tion of  the  United  States. 

Congregationalism  in  modern  times  had  its  beginning  in  the  seven- 
teenth century.  Previous  to  that  time,  Christianity  had  been  in  most 
countries  where  it  prevailed  a State  religion,  governed  as  to  its  forms, 
and  influenced  not  a little,  even  in  its  doctrines,  by  the  same  power 
that  controlled  the  nation.  But  separation  between  Church  and  State 
was  a necessary  condition  of  human  progress,  an  inevitable  consequence 
of  free  thought.  The  State  refused  to  be  governed  by  the  Church,  and 
the  Church  began  to  learn  that  if  God  never  organized  it  for  the  ad- 
ministration of  civil  affairs,  He  certainly  never  placed  it  in  the  power 
of  the  State  to  destroy  individual  responsibility,  or  limit  the  faith  and 
practice  of  Christians  to  the  uniformity  of  a State  religion.  From 
many  quarters  at  once  there  came  a cry  for  liberty  of  conscience.  A 
cry  which  was  met  on  the  other  hand  by  those  who  seeing  nothing  in 
liberty  but  anarchy,  insisted  that  the  State  should  produce  uniformity, 
only  they  could  not  agree  by  whose  conscience  that  uniformity  should 
be  regulated.  But  uniformity  had  then  become  impossible,  and  organi- 
zations independent  of  the  State  began  to  prevail. 

The  advocates  of  each  new  system,  since  they  could  not  but  perceive 
the  sad  consequences  of  endless  division,  every  one  of  them  sought, 
by  some  means,  to  bring  all  the  nation  into  conformity  with  their 
system.  There  were  two  possible  directions  which  these  new  organi- 
zations could  take.  The  one  was  to  attempt  the  establishment  of 
national  Churches,  with  governments  and  ecclesiastical  powers,  similar 
to  those  formerly  exercised  in  connection  with  the  civil  power.  The 
other  was  to  renounce  all  idea  of  national  religious  institutions,  and 
resolve  Church  organization  into  the  mere  fact  of  the  organized  fellow- 
ship and  co-operation  of  Christians  living  near  together.  Most  of  the 
Churches  which  express  the  former  of  these  tendencies,  have  been  at 
one  time  or  another  connected  with  the  State,  while  the  latter  tendency 
expressed  from  the  beginning  the  strongest  aversion  to  State  interfer- 
ence or  control.  Episcopacy,  Presbyterianism,  and  the  system  of  the 
Lutherans  illustrate  the  first. 

Congregationalism  is  the  result  of  the  second.  The  idea  of  the  Church 
as  it  is  now  held  by  Congregationalists,  had  doubtless  a somewhat 


CONGREGATIONAL  CHURCH. 


545 


gradual  development.  The  independence  of  the  local  Church  was  first 
recognized,  for  the  notion  of  it  grew  naturally  out  of  the  existence  of 
feeble  congregations,  who  knew  no  larger  body  with  which  they  could 
conscientiously  fraternize.  Afterwards  these  Churches  learned  what 
seemed  to  them  almost  as  important  as  their  own  independence— the 
fellowship  of  Churches ; an  idea  still  rejected  by  some,  who  are  called 
Brownists,  or  Independents,  rather  than  Congregationalists.  As  early 
as  the  year  1562,  when  the  separation  of  the  Church  of  England  from 
that  of  Borne  may  be  said  to  have  been  finally  completed,  we  begin  to 
find  casual  notices  of  persons  called  Separatists,  and  in  1567  a company 
of  them  meeting  in  Plummer’s  hall,  in  London,  were  committed  by 
the  Lord  Mayor  to  the  Bridewell.  In  that  prison  they  organized  what 
seems  to  have  been  the  first  independent  Church  in  England.  The 
pastor,  the  deacon,  and  several  members  of  this  Church  died  in  prison, 
of  the  plague,  but  that  was  the  beginning  of  a movement  yet  in  pro- 
gress both  in  England  and  America. 

An  active  persecution  failed  to  repress  it.  The  new  Protestant  Church 
was  scarcely  more  tolerant  of  dissent  than  its  predecessor.  Nor  should 
this  seem  strange  when  we  know  that  such  men  as  Bichard  Baxter  ap- 
proved of  persecution  for  conscience’  sake,  under  certain  circumstances. 

In  the  year  1606  at  Scrooby,  a village  in  the  north  of  England,  there 
was  organized  an  independent  Church,  probably  a branch  of  one  before 
existing  at  Gainsborough,  which  proved  the  germ  of  Congregationalism 
in  America. 

Their  second  pastor  was  John  Bobinson,  and  among  the  early  mem- 
bers were  elder  Brewster  and  William  Bradford,  both  afterwards  famous 
among  the  “Pilgrim  Fathers,”  of  New  England.  This  Church,  to 
escape  from  continual  annoyances,  and  the  peril  of  martyrdom,  which 
had  already  come  upon  several  of  their  brethren,  was  transplanted  in 
the  year  1608  to  Leyden  in  Holland.  In  the  year  1620  the  same  persons 
organized  a colony  which  emigrated,  one  hundred  and  two  in  number, 
to  the  wilderness  of  New  England,  where  they  landed  upon  Plymouth 
Bock,  on  the  21st  of  December,  of  the  same  year.  The  Church  which 
they  organized  in  the  May  Flower,  just  before  landing,  was,  with  the 
exception  of  perhaps  two  or  three  Episcopal  Churches  in  Virginia,  the 
first  Church  in  this  country.  By  this  time  the  doctrines  of  Congrega- 
tionalism, as  now  understood,  were  pretty  clearly  developed.  Other 
colonies  speedily  followed  this  one,  settling  in  Salem,  Boston,  and  other 
places. 

They  were  composed  for  the  most  part  of  men  of  like  spirit  with  the 
Pilgrims.  But  these  new  immigrants  lacked  the  advanced  views  of 
the  Pilgrims;  and  only  gradually  came  under  the  influence  of  their 
liberal  and  enlightened  convictions.  To  them  are  to  be  mainly  attribu- 
ted the  deeds  of  superstition  and  persecution,  the  Salem  witchcraft 
trials,  and  the  persecution  of  Quakers,  so  often  mentioned  in  connection 
with  the  history  of  New  England.  They  were  not  at  first  prepared  for 
such  ideas  as  that  of  the  independence  of  the  local  Church. 

But  the  logic  of  New  England  history  more  and  more  separated  the 


i 


546 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Colonists  from  the  institutions  of  the  mother  country,  and  so  favored 
the  ideas  prevalent  in  the  Plymouth  Colony,  that  they  soon  pervaded 
nearly  all  the  religious  institutions  of  the  region.  New  England  became 
generally  Congregational,  and  has  remained  so  to  a great  extent  ever 
since.  One  vigorous  attempt  early  made  to  render  the  community 
Presbyterian  entirely  failed. 

With  such  a foothold  in  a part  of  the  country  prolific  in  emigration 
and  influential  from  the  beginning,  especially  through  its  institutions 
of  learning,  which  are  still  the  most  prominent  in  the  land,  and  still 
for  the  most  part  in  Congregational  hands,  the  denomination  might 
naturally  have  been  expected  to  fill  a larger  place  than  it  does  in  the 
religious  statistics  of  America.  The  fact  is  that  for  several  years  it 
made  little  progress  toward  the  West.  When,  near  the  commencement 
of  the  present  century,  the  New  England  emigrants,  who  were  rapidly 
filling  up  the  State  of  New  York  and  establishing  there  churches  of 
their  own  order,  found  in  the  same  region  a simultaneous  emigration 
from  Maryland  and  Pennsylvania — where  Presbyterianism  had  taken 
root  about  the  year  1790 — it  was  felt  that  denominations  so  similar  in 
their  views  of  theology  should  be  practically  united.  Various  discus- 
sions finally  produced  a plan  of  union  which  influenced  the  movements 
of  the  two  denominations  for  several  years,  not  only  in  New  York  but 
farther  west.  Both  parties  entered  upon  this  plan  in  an  honest  and 
Christian  spirit.  But  when  we  consider  that  with  one  party  the 
church  meant  only  the  local  body,  while  the  other  was  thoroughly 
imbued  with  the  idea  of  a national  organization  which  their  convictions 
compelled  them  as  far  as  possible  to  realize,  and  that  the  union  was  to 
be  only  such  as  the  Constitution  of  the  Presbyterian  Church  would 
admit,  and  especially  when  we  consider  that  the  New  Englanders  were 
educated  to  think  little  of  forms,  it  will  not  seem  strange  that  the  plan 
of  union  tended  for  the  most  part  to  build  Presbyterian  churches. 
Congregationalists  found  what  was  for  them  the  essential  thing — living 
local  churches — among  the  Presbyterians,  and  the  desire  for  more  per- 
fect union  continually  drew  them  toward  the  centralized  system  of 
their  brethren.  Twenty-five  years  later  Congregationalists,  who  had 
by  this  time  many  churches  scattered  in  the  West,  began  to  take  a 
different  view  of  the  relation  of  their  polity  to  the  ecclesiastical  history 
of  America.  They  began  to  see  that  centralized  church  governments 
might  be  multiplied  indefinitely  without  bringing  us  any  nearer  to  the 
much-desired  union  of  Christians.  They  came  to  believe,  on  the  other 
hand,  that,  in  the  independence  of  the  local  church — the  union  of 
Christians  simply  on  the  ground  that  they  are  Christians — they  saw 
the  final  cure  for  the  divisions  of  Christendom.  A general  council  of 
Congregational  churches,  held  at  Albany  in  the  year  1852,  did  much  to 
spread  these  ideas  and  to  promote  sympathy  between  the  different 
churches  of  the  denomination  throughout  the  land.  The  same  move- 
ment was  strengtheced,  six  or  seven  years  later,  by  the  separation  of 
the  New  School  Presbyterians  from  the  American  Home  Missionary 
Society,  in  which  the  two  denominations  had  co-operated  ever  since 
the  early  days  of  the  plan  of  union.  Since  that  time  Congregationalism 


CONGREGATIONAL  CHURCH. 


547 


has  been  far  more  progressive  and  earnest.  Its  friends  claim  that  it  has 
the  polity  taught  in  the  New  Testament,  and  that  it  is  peculiarly 
adapted  to  American  ideas,  and  especially  fitted  to  harmonize  the  dis- 
cordant religious  elements  of  our  land.  Another  general  council  was 
held  at  Boston  in  the  year  1865.  This  council  sought  to  effect  a more 
perfect  union  of  the  denomination,  and  while  it  studiously  avoided  all 
centralization  of  power  and  put  forth  no  claim  of  authority,  it  did 
much  to  give  practical  efficiency  to  the  Christian  efforts  of  those  who 
are  united  by  their  membership  with  churches  holding  the  same  faith 
and  order.  It  is  expected  that  similar  councils  will,  from  time  to  time, 
be  held. 

A few  statistics  of  the  denomination  will  here  be  in  place.  The 
number  of  churches,  ministers,  and  church  members,  with  the  rate  of 
increase,  will  appear  from  the  following  table,  which  is  taken  from  the 
“ Congregational  Quarterly.”  These  figures  show  the  state  of  the 
denomination  for  the  year  previous  to  their  publication. 


No.  of  Churches.  No.  of  Ministers. 


No.  of  Members. 


1861,?. 2,583 

1866, 2,773 

1871, 3,121 


2,634  253,765 

2,802  263,296 

3,098  306,518 


Congregationalists  are  most  numerous  in  Massachusetts,  where  there 
are  five  hundred  and  two  churches,  and  eighty  thousand  members. 
The  largest  Church  is  Plymouth  Church,  Brooklyn,  of  which  Bev.  Henry 
Ward  Beecher  is  pastor,  numbering  over  two  thousand  members.  As 
our  purpose  is  to  speak  only  of  the  United  States,  we  omit  the  statistics 
of  Canada,  as  we  have  also  omitted  all  mention  of  the  very  large  num- 
ber of  Congregationalists  in  England  and  Wales. 

Congregationalists  have  no  ecclesiastical  machinery  by  which  they 
are  able  to  control  institutions  subordinate  to  the  Church,  and  they 
think  it  safer  that  colleges,  theological  schools,  and  publishing  estab- 
lishments should  be  managed  by  individuals  for  the  benefit  of  the 
Church.  There  are  six  Congregational  theological  seminaries,  located 
at  Andover,  New  Haven.  Hartford,  Bangor,  Oberlin  and  Chicago, 
under  the  management  of  Boards  of  Trust,  all  of  which,  excepting  the 
one  at  Chicago,  have  power  to  fill  their  own  vacancies. 

The  trustees  of  the  latter  institution  are  appointed  by  a triennial 
convention  of  Churches.  Congregational  periodicals  and  newspapers, 
such  as  the  “Congregational  Quarterly,”  the  “ Congregationalist  ” 
and  the  “Advance,”  are  owned  and  managed  entirely  by  indi- 
viduals. Even  their  benevolent  operations  are  under  the  care  of 
voluntary  societies,  controlled  by  their  contributors,  such  as  the 
American  Home  Missionary  Society,  the  American  Board,  and  the 
American  Missionary  Association,  all  of  which,  though  organized  as 
Union  Societies,  have  now  fallen  entirely  into  Congregational  hands, 


513 


DENOMINATIONS  IN  THE  UNITED  STATES. 


through  the  withdrawal  of  those  at  one  time  co-operating  'with  them. 
It  remains  to  give  a more  particular  account  of  wffiat  Congregational- 
ists  believe. 

1.  In  respect  to  theology.  They  are  universally  recognized  as  ortho- 
dox and  evangelical,  and  they  hold  with  great  uniformity  that  system 
known  as  “New  England  theology,”  which  is  neither  “ Arminianism,” 
on  the  one  hand,  nor  “High  Calvinism”  on  the  other.  Yet  there 
exists  among  them,  as  with  most  other  denominations,  considerable 
diversity  in  shades  of  opinion  and  modes  of  statement,  while  in  refer- 
ence to  matters  considered  non-essential  they  encourage  entire  freedom. 
For  example,  some  Churches  use  a liturgy  which  gives  no  offence  to 
the  majority  of  their  brethren  who  do  not.  It  has  been  assumed  by 
many  that  a denomination  with  no  authoritative  creed  and  no  central 
government  must  of  necessity  be  loose  and  variable  in  respect  to  doc- 
trine. Congregationalists,  on  the  other  hand,  contend  that  no  such 
creed  can  be  sufficient  for  the  varied  wants  of  the  Churches,  and  that 
such  a creed  has  never  kept  the  Church  from  lapsing  into  error.  They 
claim  to  find  greater  safety  in  the  sense  of  individual  responsibility 
which  comes  through  an  organization  all  of  whose  members  are  upon 
an  equality,  and  where  the  question  of  faith  continually  comes  up  as  a 
matter  of  personal  conviction.  They  assert  that  the  denomination  ex- 
hibits substantial  unity  in  all  essentials,  and  a history  of  remarkable 
consistency  and  harmony  But  they  consider  this  in  part  due  to  the 
liberal  use  they  have  made  of  creeds  as  testimonies  for  the  truth,  and 
as  grounds  of  Christian  fellowship.  While  they  neither  impose  nor 
receive  creeds  as  a matter  of  authority,  they  are  greatly  given  to  making 
what  they  j>refer  to  term  confessions  of  faith.  General  councils  or 
synods  were  held  in  1648,  1680,  1852  and  1865,  each  of  which  made  a 
confession  of  faith,  or  re-affirmed  those  of  its  predecessors.  Councils  of 
Churches  recognize  each  new  organization  on  the  exhibition  of  its 
articles  of  faith.  Churches  are  received  to  local  associations,  and 
ministers  are  installed,  not  in  view  of  assent  to  standards  of  belief, 
but  after  reading  their  creeds  or  making  verbal  confession  of  their 
faith.  In  the  same  way  persons  are  received  to  Church  member- 
ship. 

2.  In  respect  to  polity.  They  define  a Church  as  a society  of  pro- 
fessed believers,  united  by  covenant  (expressed  or  implied)  with  the 
Lord  and  each  other,  to  maintain  Christian  ordinances  and  worship, 
and  to  promote  spiritual  religion  in  themselves  and  others.  They  hold 
that  all  Christians  are  bound,  if  possible,  to  associate  themselves  with 
those  around  them,  and  to  receive  all  who  seem  to  be  Christians  to 
their  own  fellowship.  A society  thus  organized  is  an  independent 
Church  subject  to  no  external  human  authority.  It  may  need,  and 
should  gladly  receive  the  advice  of  the  brethren,  and  if  it  departs  from 
the  faith  other  Churches  are  bound  to  admonish,  and  finally  to  with- 
draw fellowship  from  it,  but  it  does  not  need  government  from  without. 
It  does  not  even  need  a higher  court  of  appeal  in  cases  of  discipline, 
because  in  such  cases  the  real  question  is  shall  the  transgressor  continue 


CONGREGATIONAL  CHURCH. 


549 


to  receive  fellowship  as  a Christian,  and  that  is  a question  for  his 
Christian  neighbors  to  answer. 

To  a Church  thus  constituted  belongs  the  right  to  exercise  all  Church 
functions,  to  make  its  own  confession  of  faith,  to  choose  its  own  officers, 
to  determine  for  itself  whom  it  will  receive  and  whom  it  will  exclude, 
and  finally  to  manage  all  its  internal  affairs.  And  since  to  the  local 
Church  alone  belong  all  these  proper  church  functions,  to  it  alone 
should  the  term  Church  be  applied.  There  are  matters  of  fellowship 
and  co-operation  which  should  combine  all  the  Christians  of  a State  or 
a nation,  but  this  combination  does  not  constitute  a national  Church. 
These  views  Congregationalists  defend  as  scriptural,  by  insisting  that  the 
New  Testament  use  of  the  word  Church  accords  with  them.  It  speaks 
of  the  Church  in  Ephesus,  and  the  Churches  in  Asia,  never  of  the 
Church  in  Asia,  and  it  never  uses  the  word  church  in  a sense  which 
conflicts  with  their  view. 

They  also  claim  that  Church  discipline  is  in  the  New  Testament  the 
act  of  the  local  body,  not  of  its  officers  or  of  any  higher  court.  In 
accordance  with  these  views  they  are  careful  to  speak  of  Congrega- 
tional Churches,  never  using  the  phrase,  the  Congregational  Church. 
They  arrange  their  systems  of  co-operation  by  the  consent  of  the 
Churches,  and  are  careful  by  no  means  to  interfere  with  their  inde- 
pendence. The  same  idea  also  accords  with  their  theory  of  Church 
officers  and  Christian  ministry.  All  Churches  which  have  been  at  one 
time  connected  with  the  State,  and  others  modeled  after  the  same 
forms,  have  a class  of  clergymen  who  are  members,  not  of  the  local 
bodies,  but  of  the  national  Church  or  some  of  its  subdivisions,  and 
amenable  only  to  its  discipline.  They  differ  among  themselves  in  that 
some  of  them  hold  the  equality  (parity)  of  the  clergy,  while  others 
(sometimes  called  prelatists)  divide  the  clergy  into  two  or  more  orders. 
Congregationalists  differ  from  both  quite  as  much  as  they  differ  from 
each  other.  They  hold  the  equality  of  the  brotherhood.  They  have, 
it  is  true,  an  order  of  ministers,  but  they  are  members  of  the  Churches, 
and  subject  to  their  discipline.  Consecrated  hr  a particular  work  these 
ministers  are  esteemed  for  its  sake ; but  they  have  neither  office  nor 
authority,  except  as  they  are  chosen  by  some  Church  to  the  Pastorate, 
and  they  hold  that  office  only  during  the  pleasure  of  the  Church.  The 
system  of  Church  officers  is  very  simple.  They  find  in  the  New 
Testament  only  two  classes  of  officers,  the  elders  or  bishops,  (called 
also  Pastors,)  who  administer  the  spiritual  affairs  of  the  Church  and 
are  its  religious  teachers,  and  the  deacons  who  are  charged  with  its 
temporal  interests.  In  former  times  it  was  customary  to  have  several 
elders  in  each  Church,  some  of  whom  were  executive  officers  but  not 
public  teachers.  Of  late,  however,  these  offices  are  for  the  most  part 
concentrated  in  one  elder,  or  as  he  is  generally  called  Pastor.  A Pastor 
may  be  called  from  the  membership  or  even  the  Pastorate  of  another 
Church,  but  when  he  is  installed  he  becomes  a member  of  his  own. 
In  practice  the  Deacons  have  usually  a large  share  of  spiritual 
care 


550 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  doctrine  of  the  independence  of  local  societies  is,  howevor, 
limited  by  that  of  the  fellowship  of  the  churches,  which  is  thus  stated : 
“ Although  churches  are  distinct,  and  therefore  may  not  be  confounded 
one  with  another,  equal,  and  therefore  have  no  dominion  one  over 
another,  yet  all  the  churches  ought  to  preserve  communion  one  with 
another,  because  they  are  all  united  to  Christ  as  integral  parts  of  His 
one  catholic  Church  militant  against  the  evil  that  is  in  the  world,  and 
visible  in  the  profession  of  the  Christian  faith,  in  the  observance  of  the 
Christian  sacrament,  in  the  manifestation  of  the  Christian  life,  and  in 
the  worship  of  the  one  God  of  our  salvation,  the  Father,  and  the  Son, 
and  the  Holy  Ghost.’ ’ And  although  the  attempt  to  unite  all  Chris- 
tians into  one  church  has  caused  the  divisions  of  Christendom,  this 
fellowship  should  find  all  proper  expression  and  may  do  so  without 
peril.  It  is  expressed  in  part  by  ordinary  courtesies  between  churches, 
especially  by  the  reception  of  members  on  letters  of  recommendation 
and  in  part  by  stated  meetings  of  pastors  and  delegates,  called  Asso- 
ciations or  Conferences.  But  it  is  more  definitely  expressed  by  the 
system  of  ecclesiastical  councils.  In  view  of  any  important  matter  of 
common  concern  any  church  may  call  an  ecclesiastical  council.  In  all 
the  more  important  events  in  their  own  history,  such  as  the  establish- 
ment of  a new  church,  and  the  settlement  or  dismission  of  a pastor, 
churches  are  expected  in  that  way  to  advise  with  their  brethren. 
Also  in  cases  of  special  difficulty  or  trial,  such  as  serious  differences 
among  the  members,  or  between  the  church  and  its  pastor,  or  a knotty 
case  of  discipline,  a council  may  be  called.  And  even  a single  member, 
if  he  deems  himself  aggrieved,  may  request  the  church  to  unite  with 
him  in  calling  a “ mutual”  council,  and  in  case  of  their  refusal  he  may 
himself  call  an  “ ex  parte”  council.  The  party  calling  a council  makes 
choice  of  what  churches  shall  compose  it.  The  churches  are  invited 
by  “letter  missive  ” to  be  present  on  such  a day,  by  pastor  and  delegate, 
with  the  others  named,  and  deliberate  on  the  matter  in  hand.  The 
decision  of  a council  is  only  advisory  and  failure  to  accept  the  advice 
of  council  doe3  not  necessarily  subject  a church  to  loss  of  standing 
in  the  denomination.  In  extreme  cases,  however,  a council  may 
advise  the  churches  to  receive  a member  who  has  been,  in  their 
judgment,  unjustly  disfellowshiped,  or  even  to  refuse  fellowship  to 
a church  because  of  its  persistence  in  serious  errors  of  doctrine  or 
practice. 


SEC.  V.— CUMBERLAND  PRESBYTERIANS. 

About  the  beginning  of  the  present  century  there  arose  a remarkable  re- 
vival of  religion  among  a portion  of  the  Presbyterian  church  in  Kentucky . 
Meetings  were  held  in  the  open  air ; and  multitudes  flocked  together  from 
the  distance  of  fifty  and  even  in  some  instances  a hundred  miles.  This 
was  the  origin  of  camp-meetings.  As  the  number  of  converts  was  great, 
and  religion  was  extended  into  destitute  and  neglected  regions,  a strong 


CUMBERLAND  PRESBYTERIANS. 


551 


necessity  was  felt  for  a more  rapid  multiplication  of  Christian  ministers. 
This  led  the  Cumberland  Presbytery,  in  1801,  to  encourage  four  laymen, 
without  a classical  education,  to  prepare  written  discourses  with  a view  to 
the  receiving  of  license  to  preach  the  gospel.  In  1803  Mr.  Alexander 
Anderson,  and  Mr.  Finis  Ewing,  were  ordained  to  the  work  of  the  ministry. 
Others  were  licensed  as  probationers,  and  several  candidates  were  received 
under  the  care  of  the  presbytery. 

In  1805,  the  Synod  of  Kentucky,  in  reviewing  the  book  of  records  of  the 
Cumberland  Presbytery,  took  notice  of  their  having  introduced  men  into  the 
sacred  office  who  had  not  acquired  a regular  education,  and  who  were 
understood  to  have  taken  exceptions  to  the  doctrinal  standards  of  the 
church.  This  led  to  the  appointment  of  a commission,  with  full  powers  to 
act  in  the  place  of  the  synod,  both  in  holding  a friendly  conference  with  the 
presbytery,  and  in  judicially  terminating  the  case. 

The  commission  demanded  that  all  those  persons  who  had  been  ordained 
or  licensed  without  an  examination  on  all  the  branches  of  learning  and 
doctrine  required  in  the  Confession  of  Faith,  should  appear  before  them- 
selves, and  submit  to  a full  and  regular  examination.  To  this  demand  the 
presbytery  declined  to  submit. 

The  commission  then  passed  a resolution  that  those  who  had  been  thus 
licensed  or  ordained  without  a full  examination  should  be  prohibited  from 
the  exercise  of  official  functions,  until  such  times  as  they  should  submit 
themselves  to  their  jurisdiction. 

The  members  of  presbytery  continued  to  exercise  their  ministry,  but  not 
without  making  various  efforts  during  a period  of  five  years  to  obtain 
through  the  General  Assembly  a “redress  of  grievances.”  Having  faileS 
in  all  these  endeavours,  the  Rev.  Messrs.  Ewing,  King,  and  McAdam,  in 
1810,  declared  themselves  independent,  and  constituted  the  Cumberland 
Presbytery,  which  was  the  germ  of  the  present  Cumberland  Presbyterian 
Church.  In  their  constitution  the  following  statement  is  made  as  defining 
their  position : 

“ We,  Samuel  McAdam,  Finis  Ewing,  and  Samuel  King,  regularly 
ordained  ministers  of  the  Presbyterian  Church,  against  whom  no  charge 
either  of  immorality  or  heresy  has  ever  been  exhibited  before  any  judica- 
ture of  the  church,  having  waited  in  vain  more  than  four  years,  in  the 
mean  time  petitioning  the  General  Assembly  for  a redress  of  grievances,  and 
a restoration  of  our  violated  rights,  have  and  do  hereby  agree  and  deter- 
mine to  constitute  ourselves  into  a presbytery,  known  by  the  name  of  the 
Cumberland  Presbytery,  on  the  following  conditions: 

“All  candidates  for  the  ministry,  who  may  hereafter  be  licensed  by  this 
presbytery,  and  all  the  licentiates  or  probationers  who  may  hereafter  be 
ordained  by  this  presbytery,  shall  be  required,  before  such  licensure  and 
ordination,  to  receive  and  accept  the  Confession  of  Faith  and  Discipline  of 


552 


DENOMINATIONS  IN  THE  UNITED  STATES. 


the  Presbyterian  Church,  except  the  idea  of  fatality  that  seems  to  be  taught 
under  the  mysterious  doctrine  of  predestination.  It  is  to  be  understood, 
however,  that  such  as  can  clearly  receive  the  Confession  of  Faith  without 
an  exception,  will  not  be  required  to  make  any.  Moreover,  all  licentiates, 
before  they  are  set  apart  to  the  whole  work  of  the  ministry,  or  ordained, 
shall  be  required  to  undergo  an  examination  in  English  Grammar,  Geogra- 
phy, Astronomy,  Natural  and  Moral  Philosophy,  and  Church  History.  It 
will  not  be  understood  that  examinations  in  Experimental  Religion  and 
Theology  will  be  omitted.  The  presbytery  may  also  require  an  examina- 
tion on  any  part,  or  all,  of  the  above  branches  of  knowledge  before  licen- 
sure, if  they  deem  it  expedient.” 

So  rapid  was  their  growdh,  that  three  years  after,  in  1813,  they  became 
three  presbyteiies,  and  constituted  a synod.  At  the  sessions  of  the  synod 
in  1828,  three  new  synods  were  erected,  and  measures  were  taken  for  the 
organization  of  a general  assembly.  The  first  meeting  of  the  General 
Assembly  occurred  at  Princeton,  Ky.,  in  1829. 

The  doctrines  of  this  church  are  a modification  of  the  Westminster  Con- 
fession. The  chief  point  of  difference  is  their  rejecting  the  doctrine  of  elec- 
tion, as  in  their  view  tending  to  fatality.  They  are  strictly  Presbyterian  in 
government  and  order. 

Soon  after  tl?e  colonization  of  Texas  by  Austin,  there  were  Cumberland 
Presbyterian  preaching  stations  and  small  churches  planted  there.  They 
increased  in  size  and  numbers.  In  the  process  of  time  a presbytery  wras 
organized.  Now  a flourishing  synod,  composed  of  several  presbyteries, 
exists.  In  it  there  is  a religious  periodical,  well  conducted,  and  promises 
to  exert  a considerable  religious  and  moral  influence. 

On  the  authority  of  the  Assembly,  which  met  in  May,  1847,  at  Lebanon, 
Ohio,  there  were  17  synods,  68  presbyteries,  800  congregations,  650  minis- 
ters, 200  licentiates,  150  candidates  for  the  ministry,  and  over  100,000 
communicants.  The  number  of  communicants  in  some  estimates  has  been 
placed  considerably  higher  than  this.  The  lowest  has  here  been  stated. 
Reckoning  four  children,  and  other  adherents,  to  each  communicant,  wrhich 
it  will  bs  acknowledged  is  a very  low  estimate,  there  will  be  found  500, 00C 
persons  connected  with  this  branch  of  the  Redeemer’s  kingdom. 

In  1871  it  reports  100  presbyteries,  1,116  ministers,  195  licentiates,  222 
candidates,  43,41 1 communicants,  451  congregations.  From  45  presby- 
teries there  is  no  report  of  communicants.  The  whole  number  of  com- 
municants, it  is  believed,  is  more  than  80,000. 


MORAVIANS. 


553 


MORAVIANS. 

The  Moravians  or  Unitas  Fratrum  are  generally  said  to  have  arisen 
under  Nicholas  Lewis,  Count  of  Zinzendorf,  a German  nobleman  of  the 
last  century,  and  thus  called  because  the  first  converts  to  the  system 
were  some  Moravian  families. 

From  the  society’s  own  account,  however,  they  derive  their  origin 
from  the  Greek  Church  in  the  ninth  century,  when,  by  the  instrumen- 
tality of  Methodius  and  Cyrillus — two  Greek  monks — the  kings  of 
Bulgaria  and  Moravia  were  converted  and,  together  with  their  subjects, 
united  with  the  Greek  Church.  After  many  struggles  between  the 
Greek  and  Roman  churches,  however,  the  greater  part  of  the  brethren 
were  compelled  to  submit  to  the  See  of  Rome.  A few,  however,  adher- 
ing to  the  rites  of  their  mother  church,  united  themselves,  in  1170,  to 
the  Waldenses  and  sent  missionaries  into  many  countries.  In  1547 
they  threw  off  all  reverence  for  human  compilations  of  the  faith,  and 
professed  simply  to  follow  the  doctrines  and  precepts  of  the  Word  of 
God,  from  which  they  were  called  Brethren  of  the  Law  of  Christ.  In 
1523  they  opened  a friendly  correspondence  with  Luther,  and  afterwards 
with  Calvin  and  other  leaders  of  the  Reformation.  For  this  they  were 
persecuted  and  their  existence  for  a time  threatened,  but  in  1575  the 
persecution  ceased  and  the  Brethren  obtained  an  edict  for  the  public 
exercise  of  their  religion. 

In  1612  civil  war  broke  out  in  Bohemia,  and  a violent  persecution 
which  followed  it  in  1621  dispersed  the  ministers  and  brought  great 
distress  to  their  cause.  Many  submitted  to  Rome  ; some  fled  to  Eng- 
land, and  others  to  Saxony  and  Brandenburg  One  colony  of  those 
who  adhered  to  their  principles  removed,  in  1722,  to  Upper  Lusatia, 
where  they  put  themselves  under  the  protection  of  Nicholas  Lewis, 
Count  of  Zinzendorf,  and  built  a village  upon  his  estate.  In  1735  the 
Count  was  ordained  one  of  their  bishops,  and  in  1760  he  died.  The 
Church  honors  his  memory,  and  regards  him  as  the  instrument  by 
which  God  restored  and  built  up  its  cause.  Much  has  been  said  and 
written  in  regard  to  Count  Zinzendorf  calculated  to  throw  doubts  upon 
his  sincerity  and  piety,  but,  upon  the  whole,  if  we  look  at  the  fruits  of 
his  life,  it  will  be  found  that  they  all  tended  to  encourage  humble  piety, 
Christian  love,  and  a self-sacrificing  devotion  to  the  Master’s  work. 
By  their  fruits  ye  shall  know  them.  The  Moravians  in  the  United 
States  have  not  increased  to  any  great  extent  since  the  beginning  of 
the  present  century. 

They  live  in  distinct  communities,  and  unite  their  interests  very 
closely,  but  do  not  hold  to  a community  of  goods.  In  their  separate 
communities  they  do  not  allow  the  permanent  residence  of  any  persons 
as  householders,  who  are  not  members  in  full  communion.  Their  dis- 
cipline allows  no  balls,  dancing,  or  plays,  and  forbids  all  promiscuous 
assembling  of  the  youth  of  both  sexes.  Public  religious  meetings  are 
held  every  evening.  On  Sunday  morning  the  Church  Litany  is  read, 
and  sermons  are  delivered.  The  festival  days,  such  as  Easter  and 
Christmas,  are  celebrated.  Music  holds  a prominent  place  in  their 


554  DENOMINATIONS  IN  THE  UNITED  STATES. 


devotions.  They  partake  of  a “love  feast’ ’ of  coffee,  tea,  and  light 
cakes,  with  instumental  music  and  hymns,  previously  to  celebrating 
the  Lord’s  Supper.  Funerals  are  attended  by  bands  of  music,  without 
any  external  badges  of  mourning. 

The  ecclesiastical  church  officers  are  the  bishops,  through  whom  the 
regular  succession  of  ordination,  transmitted  to  the  United  Brethren 
through  the  ancient  Church  of  the  Bohemian  and  Moravian  Brethren, 
is  preserved,  and  who  alone  are  authorized  to  ordain  ministers,  but 
possess  no  authority  in  the  government  of  the  church,  except  such  as 
they  derive  from  some  other  office,  being  most  frequently  the  presidents 
of  some  board  of  elders  ; the  presbyters,  or  ordained  stated  ministers  of 
the  communities,  and  the  deacons.  The  degree  of  deacon  is  the  first 
bestowed  upon  young  ministers  and  missionaries,  by  which  they  are 
authorized  to  administer  the  sacraments. 

Females,  although  elders  among  their  own  sex,  arb  never  ordained ; 
nor  have  they  a vote  in  the  deliberations  of  the  Board  of  Elders,  which 
they  attend  for  the  sake  of  information  only. 

The  Moravians  have  been  distinguished  for  their  zeal  in  propagating 
Christianity  among  the  heathen.  The  number  of  their  converts  among 
Pagans  is  about  40,000.  They  have  no  symbol  of  faith  but  the  Bible ; 
yet  they  adhere  mostly  to  the  Augsburg  Confession. 

Count  Zinzendorf  came  to  America  in  1741,  and  preached  at  German- 
town and  Bethlehem.  On  February  11th,  1742,  he  ordained  at  Oly,  Pa., 
the  missionaries  Rauch  and  Buetner ; and  Rauch  baptized  three  Indians 
from  Shekomeco,  east  of  the  Hudson,  “the  firstlings  of  the  Indians.” 
He  soon,  with  his  daughter  Benigna,  and  several  brethren  and  sisters, 
visited  various  tribes  of  Indians. 

The  Moravians  have  separate  communities  at  Bethlehem,  Nazareth, 
and  Litiz,  in  Pennsylvania,  and  at  Salem,  North  Carolina.  The  first 
named  of  these  is  their  largest  establishment  in  America,  and  they 
have  here  an  educational  institution  which  enjoys  a large  patronage 
and  an  enviable  reputation.  The  education  of  youth  is  regarded  by  the 
Brethren  as  worthy  of  the  greatest  attention,  and,  therefore,  wherever 
their  communities  are  located  the  most  thorough  and  excellent  schools 
will  be  found.  At  Litiz,  Nazareth,  and  Salem,  Moravian  schools  are 
located  which,  although  not  enjoying  the  extensive  patronage  of  the 
Bethlehem  institution,  are  deservedly  popular  and  well  sustained.  The 
whole  number  of  their  congregations  is  twenty-six,  embracing  5,680 
communicants. 

UNITARIANS. 

Unitarians  are  so  called  from  their  belief  in  the  personal  unity  of 
God.  They  believe  in  only  one  supreme,  self-existent  God,  the  Father, 
who  exists  as  one  person,  one  being,  infinite  in  His  attributes,  and  the 
only  proper  object  of  the  highest  love  and  adoration. 

They  regard  Jesus  Christ  as  a person  distinct  from  God,  and  depend- 
ent on  God,  from  whom  He  derived  His  being  and  power.  They  accept 
literally  His  saying : “ My  Father  is  greater  than  I.” 

* 


UNITARIANS. 


555 


While  agreeing  in  the  doctrine  of  the  subordination  of  Christ  to  God 
they  differ  very  much  in  their  views  of  the  nature  of  Christ  and  of  His 
precise  relation  to  God.  Some  regard  Him  as  simply  a man,  distin- 
guished for  His  goodness  and  spiritual  endowments,  the  son  of  Joseph 
and  Mary ; others,  as  the  son  of  the  Virgin  Mary  by  supernatural  gene- 
ration, especially  enlightened,  empowered,  and  sent  into  the  wrorld  by 
God;  others  as  the  highest  representative  of  humanity  and  of  God; 
others,  again,  believe  in  His  pre-existence,  and  super-angelic  nature. 
This  last  theory  was  held  by  some  of  the  early  fathers  of  the  third  and 
fourth  centuries,  who  had  been  initiated  in  the  latter  Platonic  philoso- 
phy before  they  embraced  Christianity,  and  who  were  familiar  with, 
or  who  had  accepted,  the  doctrine  of  the  pre-existence  of  all  souls. 
Many  of  the  earlier  Unitarians  in  this  country  were  Arians,  believing 
in  the  p re-existence  of  Christ,  and  a few  still  hold  to  this  doctrine. 

Unitarians  have  never  believed  in  the  Holy  spirit  as  a person,  but 
regard  it  as  an  attribute  or  influence  of  God,  or  God  Himself  acting  on 
the  spiritual  nature  of  man. 

But  there  are  other  doctrines  and  principles  to  which  Unitarians, 
considered  as  a denomination  or  a class  of  Christian  believers,  attach 
great  importance.  They  believe  especially  in  the  fatherhood  of  God, 
that  His  government  is  paternal,  and  that  His  mercy  and  love  are 
never  withheld  from  His  children.  As  a consequence  of  this  belief, 
while  they  maintain  that  there  will  be  a sure  and  just  retribution  for 
sin,  they  believe  that  the  punishment  for  sin  which  the  soul  suffers, 
both  in  this  life  and  in  the  future  life,  is  sent  in  love,  not  in  wrath,  is 
disciplinary  in  its  nature,  and  is  intended  to  purify  the  soul  and  bring 
it  back  to  holiness  and  happiness. 

They  reject  the  doctrines  of  native  and  total  depravity,  and  deny 
that  the  human  race  has  become  corrupt  and  guilty  in  consequence 
of  Adam’s  fall.  They  hold  that  every  child  born  into  the  world  is 
born  in  a state  of  innocence.  They  admit  that  in  the  soul  there  are 
capacities  for  evil  as  well  as  good,  and  that  in  some  children  strongly 
developed  tendencies  to  evil  may  be  inherited,  but  these  rather  palliate 
than  deepen  the  guilt  of  actual  transgression.  Then  the  doctrine  of 
the  dignity  of  human  nature,  and  of  the  unlimited  capacities  of  the 
soul  for  progress  in  truth  and  goodness,  has  been  one  of  their  deeply 
cherished  tenets. 

They  reject  the  doctrine  of  the  vicarious  atonement  of  Christ,  and 
deny  that  he  died  to  make  it  just  and  possible  for  God  to  pardon  man, 
by  satisfying  the  claims  of  the  law,  appeasing  the  divine  wrrath,  or 
bearing  Himself  the  punishment  which  the  sinner  otherwise  would 
suffer.  Their  theory  is  that  Christ  saves  men  by  His  truth,  by  the  in- 
fluence of  His  example  and  life,  by  generating  in  them  His  spirit  of 
faith,  of  love,  of  obedience,  and  of  self-sacrifice;  by  bringing  them  to 
repentance,  and  to  new  and  holy  living. 

A very  brief  sketch  only  can  be  given  of  the  history  of  Unitarians. 
The  Jews  at  the  coming  of  Christ  were  believers  in  the  strict  unity  of 
God,  and  no  other  doctrine  was  taught  in  the  Old  Testament.  Unita- 
rians maintain  that  Christ,  the  apostles  and  the  evangelists  taught  the 


556 


DENOMINATIONS  IN  THE  UNITED  STATES. 


same  doctrine,  according  to  their  interpretation  of  the  New  Testament. 
They  believe  that,  as  the  Jews  have  ever  been  tenacious  defenders  of 
the  unity  of  God,  if  Christ  had  taught  a contrary  doctrine  a violent 
opposition  would  have  been  excited,  a record  of  which  would  have 
been  preserved  in  the  New  Testament  writings.  In  support  of  the 
position,  that  only  Uni tarianism  was  taught  in  the  Christian  Church 
before  the  date  of  John's  Gospel,  which  is  supposed  to  have  been  written 
after  the  other  Gospels  and  after  the  Epistles  of  Paul,  in  the  year  68, 
they  claim  that  the  early  Christian  fathers  knew  of  no  doctrine  of  the 
deity  of  Christ  in  the  Church  before  John  wrote  his  Gospel.  In  ac- 
cordance with  this  admission,  all  who  were  converted  to  Christianity 
for  nearly  forty  years  by  Christ  and  His  apostles,  were  converted  to 
Unitarian  Christianity. 

Then  they  find  historical  evidence  for  believing  that  for  the  first  two 
centuries  the  Jewish  converts  held  to  the  doctrine  of  the  simple  hu- 
manity of  Christ,  and  were  not  regarded  as  heretics,  and  that  the 
common  people,  speaking  both  the  Greek  and  Latin  tongue,  in  large 
numbers,  if  not  the  majority,  were  Unitarians  in  their  faith. 

But  some  of  the  Church  fathers  who  have  left  records  of  their  opin- 
ions, who  lived  in  the  first  four  centuries,  had  been  instructed  in  the 
latter  Platonic  philosophy  before  they  embraced  Christianity,  and  all 
were  more  or  less  familiar  with  its  principles.  They  were  acquainted 
with  the  Platonic  doctrine  of  the  Logos,  which  by  Philo  was  regarded 
as  a real  person ; they  were  not  strangers  to  the  theory  of  the  pre-ex- 
istence of  human  souls,  and  the  heathen  ideas  of  Gods  of  different 
grades  were  not  foreign  to  their  thought.  They,  therefore,  easily 
applied  their  philosophy  to  Jesus  Christ;  regarded  Him  as  the  Logos, 
taught  that  He  was  created  or  begotten  by  God,  in  time,  “the  be- 
ginning of  God's  ways  to  His  works."  Arius  taught  that  he  was  cre- 
ated out  of  nothing,  not  from  the  Logos  or  reason  of  God.  But  all 
these  Arian-Nicene  fathers,  even  the  most  orthodox,  believed  in  Christ 
as  a being  distinct  from  God,  deriving  His  existence  from  Him,  and 
dependent  on  Him ; and  though  they  called  Him  God,  yet  to  them  He 
was  a second  or  subordinate  God,  not  the  supreme  God.  This  was 
essentially  a Unitarian  theory,  yet  it  was  the  most  orthodox  theory  of 
the  early  Church.  The  Nicene  creed,  adopted  in  the  year  325,  was  an 
attempt  to  raise  the  dignity  of  Christ,  yet  it  did  not  make  Him  equal 
with  God,  nor  did  it  assert  the  personality  of  the  Holy  Spirit.  During 
the  fourth  century  the  Arian  and  the  Nicene  doctrines  of  the  nature  of 
Christ  struggled  for  the  mastery,  and  the  doctrine  of  the  trinity  took 
shape,  till  at  length  it  was  made  the  doctrine  of  the  Church,  and  oppo- 
sition to  it  was  suppressed  by  force. 

Although  Arianism  afterwards  became  predominant  for  a time  in 
the  Western  Empire,  yet  it  finally  yielded  to  the  pressure  of  the 
Romish  Church,*  which  stifled  all  free  expression  of  thought  in  its 
endeavor  to  enforce  uniformity  of  faith. 

But  in  that  awakening  of  free  thought,  and  in  the  renewed  study  of 
the  Scriptures,  which  accompanied  and  followed  the  Reformation, 
Unitarian  opinions  began  to  be  adopted  and  expressed.  They  were 


UNITARIANS. 


557 


avowed  and  defended  by  Cellarius,  at  one  time  an  intimate  friend  of 
Luther  and  Melancthon.  Several  learned  men  in  Germany  and  Swit- 
zerland embraced  the  same  sentiments.  In  Italy  two  learned  men, 
Faustus  and  Lelius  Socinus,  became  Unitarians.  They  taught  that  the 
doctrine  of  the  trinity  was  no  more  a doctrine  of  the  Bible  than  that  of 
transubstantiation.  They  gained  many  followers,  of  whom  two  were 
put  to  death  for  their  faith,  others  were  banished  or  imprisoned,  and 
they  themselves  were  obliged  to  flee  the  country.  They  finally  took 
refuge  in  Poland,  where  Unitarianism  had  been  planted  by  a Dutchman 
of  the  name  of  Spiritus,  in  1546.  Poland  was  the  only  country  at  that 
time  where  religious  liberty  was  enjoyed,  there  being  severe  edicts  in 
other  countries,  even  where  the  Reformed  religion  prevailed,  forbidding 
the  denial  of  the  trinity.  Here  Unitarians  became  very  numerous, 
and  their  academy  or  university  at  Bacon  at  one  time  had  more  than 
one  thousand  students  from  different  countries. 

But  this  prosperity  excited  the  jealousy  of  both  Catholics  and  Calvin- 
istic  Protestants.  Decrees  were  passed  depriving  the  Unitarians  of  the 
rights  of  citizens,  and  closing  their  churches,  schools  and  printing 
offices.  Their  pastors  and  professors  were  banished,  the  profession  of 
Unitarianism  was  forbidden  on  pain  of  death,  and  every  Unitarian 
was  obliged  to  quit  the  kingdom  within  three  years.  They  fled,  some 
to  England,  some  to  Transylvania,  where  a large  and  flourishing  com- 
munity of  Unitarians  still  exist,  and  others  to  Holland,  where  now  a 
majority  of  the  Protestants  are  Unitarians. 

At  the  same  time  Servetus,  who  had  been  an  earnest  advocate  for  the 
Unitarian  faith  for  twenty  years,  was  condemned  to  be  burned  alive 
through  the  influence  of  Calvin. 

In  England  there  were  severe  laws  against  Unitarians.  Joan  Bacher 
was  put  to  death  by  burning,  Edward  the  Sixth  signing  her  death 
warrant.  Under  Elizabeth  a number  of  persons  were  burned  alive  for 
being  Unitarian  Anabaptists.  In  the  reign  of  James  two  Englishmen 
and  a Spaniard  were  burned  for  being  Unitarians.  These  were  the  last 
executions  in  England  for  this  cause,  though  an  act  of  the  Long  Par- 
liament, in  1648,  makes  the  denial  of  the  doctrine  of  the  trinity  felony, 
punishable  with  death ; and  a Mr.  Biddle,  for  his  Unitarianism,  was 
cast  into  prison,  where  he  died  in  1662. 

But  legal  prohibition  did  not  prevent  the  growth  of  Unitarianism. 
Milton  and  Lock  were  Unitarians,  and  afterwards  Sir  Isaac  Newton, 
Lardner,  Dr.  Samuel  Clark,  and  many  other  men  distinguished  for 
their  scholarship  and  learning. 

Since  religious  freedom  has  prevailed  in  the  Protestant  countries  of 
Europe  there  has  been  ‘great  progress  of  Unitarianism.  It  prevails 
extensively  in  Holland,  Germany,  Switzerland  and  France,  where  it  is 
embraced  and  openly  professed  by  many  pastors  and  congregations 
connected  with  the  national  Churches. 

In  the  United  States,  the  Puritan  settlers  of  New  England  were 
Calvinists  in  their  theology,  yet  they  were  diligent  students  of  the 
Scriptures,  defenders  of  the  rights  of  private  judgment,  and  supporters 
of  religious  liberty  as  it  was  then  understood. 

36 


558 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  Pilgrim  fathers,  who  settled  at  Plymouth,  had  resided  for  more 
than  eleven  years  in  Leyden,  the  seat  of  a famous  university  to  which 
Arminius,  Grotius,  and  other  distinguished  thinkers  had  belonged,  and 
without  doubt  shared  in  the  more  liberal  sentiments  which  there  found 
expression.  The  parting  address  of  their  pastor,  Robinson,  warning 
them  not  to  be  bound  by  the  theology  of  Luther  or  Calvin,  and  exhorting 
them  to  receive  whatever  further  truth  God  should  reveal  to  them,  he 
“being  very  confident  the  Lord  had  more  truth  and  light  yet  to  break 
forth  out  of  His  Holy  Word,”  must  have  had  a permanent  influence  on 
their  minds.  The  seeds  of  Unitarian  thought  were  thus  early  sown  in 
the  minds  of  the  Pilgrim  fathers,  the  covenants  of  their  Churches  were 
so  indefinitely  expressed  that  they  allowed  much  liberty  of  interpreta- 
tion, and,  although  for  more  than  a hundred  years  there  was  no  open  dis- 
sent from  Calvinism,  yet  the  parishes  of  the  Old  Colony  were  ready  to 
sympathize  with  the  Unitarian  or  liberal  movement  which  showed 
itself  about  the  middle  of  the  eighteenth  century.  At  the  present 
time,  of  the  twelve  original  parishes  now  extant,  from  Barnstable  to 
Plymouth,  situated  nearest  to  Massachusetts  Bay,  including  the  first 
Churches  founded  by  the  Pilgrims,  eleven  are  Unitarians. 

Unitarianism  grew  up  in  New  England  imperceptibly,  not  so  much 
because  the  ministers  preached  its  doctrines,  as  because  they  ceased  to 
preach  Calvinism.  The  early  Unitarians  were  called  Moderate  Calvin- 
ists and  Arminians.  Edwards  dates  in  1734  the  beginning  “of  the 
great  noise  in  this  part  of  the  country  about  Arminianism.”  President 
John  Adams  asserted  that  in  1750  Jonathan  Mayhew  and  a number  of 
other  ministers,  whose  names  he  gave,  were  Unitarians.  In  1756  Em- 
lyn’s  Scripture  account  of  Jesus  Christ  was  re-published  in  Boston,  and 
extensively  read.  During  the  latter  part  of  the  eighteenth  century  many 
became  Unitarian  in  their  theology.  During  the  first  fifteen  years  of 
the  present  century  the  drift  of  thought  in  most  of  the  Congregational 
Churches  in  Boston,  and  in  the  Eastern  part  of  Massachusetts,  was 
towards  Liberal  Christianity,  as  Unitarianism  was  then  called.  In 
1805  a controversy  arose  of  considerable  violence  between  the  Orthodox 
and  Liberal  Congregationalists,  on  the  appointment  of  Dr.  Ware  to 
the  Hollis  Professorship,  of  Harvard  College. 

But  there  wTas  no  open  division  in  the  churches,  or  final  severing  of 
fellowship  and  interchange  of  pulpits  till  1815,  when,  after  the  re- 
publication in  Boston  of  Belsham’s  article  on  “ The  progress  and  state 
of  the  Unitarian  Churches  in  America,”  party  lines  were  more  strictly 
drawn,  the  liberal  churches  were  compelled  to  occupy  the  position  of  a 
sect,  and  the  name  of  Unitarian  was  bestowed  upon  thetn,  but  by 
which  many  of  the  older  parishes  have  never  consented  to  be  called. 

Another  controversy,  occasioned  by  a sermon  preached  by  Dr.  Chan- 
ning  in  Baltimore  at  the  ordination  of  Mr.  Sparks  in  1819,  arose,  in 
which  Professor  Stuart  and  Dr.  Woods,  of  Andover,  and  Dr.  Miller,  of 
Princeton,  in  behalf  of  the  Orthodox,  and  Mr.  Norton  and  Dr.  Ware, 
of  Cambridge,  and  Mr.  Sparks,  of  Baltimore,  on  the  side  of  the  Unita- 
rians, took  a prominent  part. 

Since  that  time  the  separation  between  the  Orthodox  and  Unitarian 


UNIVERSALISM. 


559 


Churches  has  been  complete ; except  that  for  the  administration  of  cer- 
tain charities  the  ministers  of  the  two  denominations  in  Massachusetts 
meet  annually  in  convention  as  Congregationalists. 

The  religious  societies  classed  as  Unitarian  in  the  Year  Book  of  the 
denomination  for  1871,  were  336  in  number.  Of  these  236  were  in  the 
Now  England  States,  34  in  the  Middle  States,  5 in  the  Southern  States, 
59  in  the  Western  and  Pacific  States,  and  2 in  Canada. 

UNIVERSALISM, 

So  far  as  has  been  ascertained,  was  first  preached  in  this  country  by 
Dr.  George  DeBenneville,  of  Germantown,  Pa.,  in  1741  In  1754-9,  it 
was  preached  by  Rev.  Richard  Clark,  of  the  Episcopal  Church,  Charles- 
ton, S.  C.  In  1762,  Dr.  Jonathan  Mayhew  preached  it  in  Boston ; and 
prefacing  his  “Dialogues,”  Rev.  Elhanan  Winchester  speaks  of  a law- 
yer and  of  an  Episcopal  minister,  each  of  whom,  without  knowledge  of 
the  other,  had  advocated  it  “ a few  years  before’’  1778,  in  Virginia.  The 
movement  originating  the  Universalist  Church  was  definitely  fixed  by 
the  celebration  of  its  Centenary  in  1870.  There  is  a question  of  priority 
between  Adam  Streeter,  in  New  England,  and  John  Murray,  in  New 
Jersey,  as  its  pioneer.  But  the  priority  is  usually  conceded  to  the  lat- 
ter, and  the  Church  dates  its  history  from  his  first  sermon  at  Good 
Luck,  N.  J.,  September  30,  1770.  Thomas  Potter  dwelt  there.  Hold- 
ing peculiar  opinions,  he  had  years  before  built  a house  of  worship, 
saying  that  God  would  send  him  a preacher.  The  house  was  opened 
for  any  who  wished  it,  but  time  passed  and  the  expected  one  came  not. 
At  length,  seeing  a vessel  in  Cranberry  Inlet,  Potter  was  impressed 
that  his  preacher  had  arrived.  Murray  was  the  man.  A Whitfieldian 
Methodist  in  England,  he  had  become  a Universalist  under  Relly,  and, 
bereaved  and  beset  by  various  discouragements,  had  taken  passage  for 
this  country,  resolved  to  hide  himself  among  strangers  and  never  to 
speak  in  public  again.  Providentially,  the  craft  in  which  he  made  the 
voyage  was  thrown  into  the  Inlet,  and  on  its  becoming  necessary  to 
transfer  a portion  of  her  cargo  to  a sloop,  he  was  put  in  charge,  and  by 
a change  of  wind  was  left  behind.  Going  ashore  for  provisions,  he 
was  led  to  Potter’s  door,  to  be  told  that  he  had  been  sent  there  to  preach 
the  next  Sunday.  He  protested  and  refused,  but  was  assured  by  Potter 
that  he  would  not  be  able  to  leave  until  he  had  delivered  his  message. 
And  so  it  proved.  Murray  preached,  and  thus  began  the  career  which 
made  him  one  of  the  most  distinguished  religious  pioneers  of  this 
continent.  If  Adam  Streeter  had  not  preceded  him,  he  commenced  at 
about  the  same  time.  Caleb  Rich  followed  in  1775,  knowing  nothing 
of  Murray,  and  Elhanan  Winchester  in  1781,  also  independent  of  Mur- 
ray. To  them  others  slowly  joined  themselves — among  the  rest,  in 
1791,  Hosea  Ballou. 

I.  ORGANIZATION. 

At  first,  those  who  preached  Universalism  did  so  in  widely  sepa- 
rated districts,  solely  upon  their  individual  responsibility,  without  per- 


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DENOMINATIONS  IN  THE  UNITED  STATES. 


sonal  acquaintance,  or  the  slightest  concert  of  action.  But  as  ministers 
and  congregations  increased,  the  necessity  for  acquaintance  and  co- 
operation asserted  itself,  and  attempts  at  organization  ensued.  The 
first  society  was  formed  in  Gloucester,  Mass.,  January  1,  1779.  Not  far 
from  1780,  the  believers  in  Warwick,  Mass.,  and  Richmond  and  Jaf- 
frey,  N.  H.,  associated  themselves  as  a society,  establishing  church  dis- 
cipline, and  ordaining  Caleb  Rich  to  be  their  minister.  The  General 
Convention — or  rather  the  body  which  became  the  present  General 
Convention — was  formed  in  September,  1785.  Since  that  time,  and 
.especially  during  the  last  thirty  years,  the  elements  have  been  grad- 
ually crystallizing,  and  through  various  plans  and  amendments,  the 
Church  has  been  developing  towards  an  effective  and  harmonious  eccle- 
siastical system.  The  problem  has  been  to  combine  individual  free- 
dom and  congregational  independence  with  denominational  method 
and  Church  unity  and  authority.  This  problem,  those  interested  think, 
was  solved  at  the  late  Centenary  session  of  the  General  Convention  at 
Gloucester,  where  a plan,  reported  by  a committee,  was  adopted  by  a 
virtually  unanimous  vote,  providing  that — 

“The  ecclesiastical  organization  of  the  Universalist  Church  in  the 
United  States  shall  be  constituted  as  follows : 

“1.  The  General  Convention,  having  jurisdiction  over  all  Universal- 
ist clergymen  and  denominational  organizations. 

“2.  State  Conventions,  exercising  within  State  limits  a similar  juris- 
diction, subject  to  the  General  Convention. 

“3.  Parishes,  composed  of  persons  associated  for  religious  improve- 
ment and  the  support  of  public  worship.’ ’ 

Some  difference  of  opinion  still  exists  as  to  the  best  method  of  organ- 
izing the  primary  bodies.  Some  prefer  but  one,  the  Church.  Others 
prefer  two — the  parish,  and  within  this  the  Church.  This  diversity  of 
opinion  will  probably  lead  to  a diversity  of  practice  in  this  particular 
for  some  time  to  come.  But  the  General  Plan  will  doubtless  be  ratified, 
and  thus  become,  in  substance,  the  permanent  form  under  which  the 
Church  will  henceforth  work. 

II.  DOCTRINE. 

Murray,  Winchester  and  all  the  early  Universalists  were  in  substan- 
tial doctrinal  accord  with  the  existing  churches  of  their  time  except  as 
to  the  extent  of  salvation.  But  in  1795,  Hosea  Ballou  began  to  preach 
the  strict  unity  of  God  and  the  corresponding  doctrine  of  the  Atone- 
ment ; and  under  his  lead  the  opinions  of  the  entire  body  soon  became 
modified  accordingly.  In  1803,  the  General  Convention  framed  a 
Statement  of  Faith  which  has  ever  since  stood  as  the  basis  of  fellow- 
ship, known  as  the  “ Winchester  Confession,”  because  adopted  at  Win- 
chester, N.  H.  It  is  as  follows  : 

“Art.  I.  We  believe  that  the  Holy  Scriptures  of  the  Old  and  New 
Testaments  contain  a revelation  of  the  character  of  God,  and  of  the 
duty,  interest  and  final  destination  of  mankind. 

“Art.  II.  We  believe  that  there  is  one  God,  whose  nature  is  Love, 
revealed  in  one  Lord  Jesus  Christ,  by  one  Holy  Spirit  of  Grace,  who 


UNIVERSALISM. 


561 


will  finally  restore  the  whole  family  of  mankind  to  holiness  and  hap- 
piness. 

“Art.  III.  We  believe  that  holiness  and  true  happiness  are  insep- 
arably connected,  and  that  believers  ought  to  be  careful  to  maintain 
order  and  practice  good  works,  for  these  things  are  good  and  profitable 
unto  men.” 

This  Statement  is  so  general  as  to  admit  of  numerous  differences  in  a 
common  loyalty  to  it;  but  agreeing  in  its  substance,  whatever  their 
other  differences,  Universalists  are  a unit  on  these  points,  viz:  the 
authenticity  of  the  Bible;  the  absolute  unity  and  universal  Father- 
hood of  God;  the  universal  brotherhood  of  man;  the  sonship  and  de- 
pendence, but  none  the  less  the  infallibility  and  Divine  efficiency  of 
Christ;  the  impersonality  of  the  Holy  Spirit,  but  its  necessity  and 
power  as  Comforter  and  Sanctifier ; the  unescapable  certainty  of  Retri- 
bution ; the  readiness  of  God  to  forgive  sin ; the  reality  of  the  Atone- 
ment as  the  process  of  man’s  reconciliation  to  God  through  Christ ; the 
necessity  of  faith,  penitence  and  the  new  birth  as  the  indispensable 
conditions  of  salvation ; and  the  certain  ultimate  triumph  of  Christ  in 
the  victory  of  good  over  evil,  as  God  shall  be  “ all  in  all.” 

Universalism  is  commonly  supposed  to  be  synonymous  with  the  doc- 
trine of  no  future  punishment.  But  such  is  not  the  fact.  Until  1816-17, 
very  little  was  heard  of  this  doctrine  among  Universalists.  About  1817, 
Mr.  Ballou  reached  the  conclusion  “ that  the  Scriptures  begin  and  end 
the  history  of  sin  in  flesh  and  blood ;”  and  for  ten  or  fifteen  years  subse- 
quent to  1824,  on  account  of  his  great  personal  influence,  his  theory 
that  all  punishment  is  confined  to  this  life  became  the  predominant 
sentiment  of  the  denomination— resulting,  in  August,  1831,  in  the 
secession  of  eight  ministers,  headed  by  Revs.  Adin  Ballou,  Paul  Dean 
and  Charles  Hudson,  for  the  organization  of  a new  sect,  under  the 
name  of  “ Restorationists.”  But  Universalism  never  became  identical 
with  this  theory  of  Mr.  Ballou;  nor  has  the  Universalist  Church,  as 
such,  ever  been  committed  to  it,  or  responsible  for  it.  Even  when  most 
prevalent,  many  in  the  denomination,  including  some  of  the  most 
esteemed  and  prominent  of  its  leaders,  never  accepted  the  theory.  They 
discountenanced  it,  and  condemned  the  secession  (which  soon  came  to 
nought)  fomented  because  of  it,  confident  that  time  would  bring  its  due 
reactions.  Their  anticipations  have  not  been  disappointed.  Person- 
ally, Mr.  Ballou  is  held  in  the  highest  honor  as  the  patriarch  of  the 
Church,  and  his  theory  as  to  punishment  still  has  its  believers ; but  for 
the  last  thirty  years  the  movement  of  opinion  has  been  very  decidedly 
away  from  it,  and  a considerable  majority,  both  of  ministers  and  peo- 
ple, now  hold  to  the  continuity  of  character,  insisting  that  those  who 
die  in  sin  must  take  their  character  and  its  consequences  with  them, 
and  that  they  are  to  be  saved  only  because  they  will  at  some  time  com- 
ply with  the  conditions  of  salvation. 

It  should  also  be  said  that  no  Church  has  set  itself  more  persistently 
than  the  Universalist  Church  against  all  the  influences  of  German 
Rationalism  in  this  country.  Claiming  that  its  interpretation  of 
Christianity  is  eminently  rational,  in  the  true  sense  of  that  word,  it 


L 


562 


DENOMINATIONS  IN  THE  UNITED  STATES. 


has  steadily  maintained  one  position,  viz:  that  there  can  be  no  Chris- 
tianity without  the  Christ  of  the  Bible  ; and  that,  while  there  must  be 
the  largest  liberty  of  interpretation,  no  person  can  be  recognized  as  a 
Universalist  except  upon  a profession  of  faith  in  the  genuineness  and 
authority  of  the  Scriptures  and  the  supernatural  mission  and  authority 
of  Christ.  This  position — the  definitely  stated  position  of  the  Church 
from  the  outset,  was  first  formally  emphasized  against  “ Parkerism  ” by 
the  “ Boston  Association,”  in  1847,  and,  repeatedly  reiterated  since,  is 
now  understood  to  be  the  ground  upon  which,  come  what  may,  this 
Church  is  immovably  fixed. 

III.  POSITION  WITH  RESPECT  TO  MORAL  REFORM. 

So  early  as  May  25,  1790,  “ the  representatives  of  sundry  societies  be- 
lieving in  the  salvation  of  all  men,”  convened  in  Philadelphia,  bore 
testimony  against  offensive  War  and  against  Slavery,  recommending 
“ a total  refraining  from  the  African  trade,  and  the  adoption  of  prudent 
measures  for  the  gradual  abolition  of  the  slavery  of  the  negroes  in  our 
country,  and  for  the  education  of  their  children ;”  and  ever  since,  while 
it  has  not  been  without  the  usual  differences  of  opinion  among  its  indi- 
vidual members,  the  Universalist  Church,  as  a Church,  has  been  with 
those  most  advanced  and  emphatic  in  its  utterances  and  labor  against 
Slavery,  Intemperance  and  Capital  Punishment,  and  in  favor  of  Peace, 
Prison  Reform,  Christian  Legislation  against  the  Liquor  Traffic,  and 
all  efforts  looking  to  the  Relief  of  the  Poor,  the  rescue  of  the  Perish- 
ing and  the  Triumph  of  Justice  and  Purity  in  the  world.  Its  record, 
also,  during  our  fearful  struggle  with  rebellion,  was  one  of  conspicuous 
loyalty  and  of  patriotic  and  Christian  fidelity. 

IV.  STATISTICS. 

The  Universalist  Church  has  one  General  Convention ; 19  State  Con- 
ventions ; 74  Associations;  (probably  about)  1,000  parishes,  with  an  esti- 
mated membership  of  30,000  families,  and  an  estimated  total  attend- 
ance of  60,000;  625  ministers ; 700  meeting  houses,  valued  at  $5,560,000, 
with  an  annual  current  expense  of  $600,000;  500  Sunday  schools  (re- 
ported at  Gloucester  as  “known  to  exist”),  with  40,000  scholars,  5000 
teachers  (estimated),  and  from  110,000  to  115,000  volumes  in  their 
libraries;  20,000  communicants  (probably);  three  colleges  (with  two 
others  in  process  of  erection) ; seven  academies ; two  theological  schools, 
and  one  law  school — these  several  educational  institutions  having  a 
corps  of  80  professors  and  teachers,  assets  of  $2,000,000,  and  an  aggre- 
gate of  2,000  pupils.  Of  periodicals,  it  has  one  quarterly ; three  monthly 
magazines,  one  of  which  is  especially  for  ladies,  and  one  for  Sunday 
school  teachers;  six  weekly  journals,  with  an  estimated  aggregate  cir- 
culation of  35,000 ; two  children’s  Sunday  school  papers,  circulating 
(probably)  20,000.  The  year  1870  being  the  Centennial,  Centenary  Offer- 
ings were  made  to  the  amount  of  more  than  $1,000,000,  in  the  payment 
of  church  debts,  building  and  improvement  of  church  edifices,  &c., 
including  something  more  than  $100,000  towards  the  Murray  Fund  of 
$200,000,  which  is  to  be  the  special  Memorial  of  the  year. 

This  sketch  of  the  Universalist  Church  would  not  be  complete  with- 


SWEDENBORGIANS. 


5G3 


out  the  remark  that  the  fact  most  gratifying  to  its  friends  is  its  evident 
growth  in  spiritual  sensibility  and  religious  life.  It  was  born  of  pro- 
test and  argument,  and  its  history  hitherto  has,  of  necessity,  been  one 
of  struggle  and  warfare.  As  the  demand  for  these  ceases,  attention  is 
turned  to  the  more  interior  and  experimental  conditions  on  which 
alone  any  church  can  have  permanent  increase  and  power ; and  learn- 
ing the  lesson  of  systematic  giving  and  doing  for  Christ’s  sake,  it  is 
applying  itself  with  increasing  zeal  to  personal  Christian  culture  and 
to  effort  to  extend  itself  as  a spiritual  power. 

SWEDENBORGIANS.  (NEW  JERUSALEM  CHURCH.) 

Those  who  compose  this  body  of  Christians  are  popularly  called 
Swedenborgians  from  Emanuel  Swedenborg.  They  hold  to  the  doc- 
trines of  the  supreme  divinity  of  the  Lord  Jesus  Christ,  the  full  inspi- 
ration of  the  Sacred  Scriptures,  and  the  necessity  of  a good  life. 

To  understand  their  system  of  religious  belief,  something  ought  to 
be  known  of  Swedenborg. 

This  remarkable  man,  the  son  of  Jesper  Swedberg,  Bishop  of  Skara, 
in  Sweden,  was  born  in  Stockholm,  January  29tli,  1688.  His  father 
was  highly  esteemed  as  a man  of  piety  and  learning,  and  held  import- 
ant positions  in  the  Church.  His  son  early  received  a good  education, 
and  careful  religious  training,  and  exhibited,  at  a very  early  age,  a 
strong  inclination  towards  pious  and  holy  meditations,  which  seemed 
to  foreshadow  his  subsequent  remarkable  spiritual  experiences.  He 
was  not,  however,  educated  for  the  ministry,  but  graduated  in  his 
twenty-second  year,  as  Doctor  of  Philosophy  in  the  University  of 
Upsala.  He  early  manifested  a strong  taste  for  mathematics,  and  soon 
began  to  publish  works  on  scientific  subjects,  after  spending  four  years 
in  travel  in  Europe,  and  becoming  distinguished  as  a man  of  science. 
Charles  XII  appointed  him  Assessor  of  the  Board  of  Mines,  of  Sweden, 
an  office  which  was  regarded  as  one  of  great  importance,  requiring  an 
extensive  knowledge  of  metallurgy  and  mechanics. 

From  this  time  Swedenborg  devoted  himself  to  science,  pursuing 
various  studies  and  publishing  valuable  treatises  on  different  subjects, 
which  embraced  Algebra,  Mechanics,  Metallurgy,  Mining,  Chemistry, 
Anatomy  and  Physiology.  His  largest  work,  entitled  “ Opera  Minera- 
lia  et  Philosophica,”  was  published  at  Leipsic  and  Dresden,  1733,  in 
three  volumes,  folio.  Two  other  works  which  have  attracted  the  atten- 
tion of  the  learned  are  “The  Animal  Kingdom,”  aud  “The  Economy 
of  the  Animal  Kingdom.”  These  works  were  written  in  Latin.  The 
last  two  have  been  translated  into  English,  and  one  volume  of  the  first 
named.  After  receiving  various  marks  of  public  favor,  having  with 
his  family  been  ennobled  by  Queen  Ulrica — the  name  being  changed 
from  Swedberg  to  Swedenborg — he  resigned  his  office  of  Assessor  in 
the  year  1747.  As  a further  mark  of  esteem,  the  Queen  continued  his 
salary  during  life.  His  retiring  from  public  office  was  in  order  that  he 
might  devote  himself  to  the  study  of  spiritual  and  divine  subjects.  He 
declares  that  the  Lord  called  him  to  a higher  office,  and  that  in  the 


564 


DENOMINATIONS  IN  THE  UNITED  STATES. 


year  1745  his  spiritual  senses  were  opened  so  that  he  could  see  and  hear 
things  in  the  spiritual  world  and  converse  with  angels.  In  justice  to 
Swedenborg,  it  may  here  be  stated,  that  it  does  not  appear  that  he 
sought  intercourse  with  the  world  of  spirits,  and  he  solemnly  affirms 
that  the  privilege  was  granted  to  him  that  he  might  communicate  to 
the  world  a knowledge  of  the  spiritual  sense  of  the  Divine  Word,  and 
of  the  philosophy  of  the  future  state,  in  order  that  ignorance  might  be 
removed  and  infidelity  overcome. 

In  the  year  1749  he  published  at  his  own  expense,  at  London,  in 
Latin,  the  first  volume  of  the  “Arcana  Coelestia,”  or  “Heavenly  Mys- 
teries;” the  whole  work  was  completed  in  1756,  making  eight  4to 
volumes.  It  is  an  explanation  of  the  spiritual  sense  of  Genesis  and 
Exodus,  with  intervening  chapters  on  various  subjects  relating  to  the 
future  life.  This  was  followed  by  several  other  works,  published 
either  at  London  or  Amsterdam,  of  which  the  following  are  the  titles 
and  dates : “An  Account  of  the  Last  Judgment  and  the  Destruction  of 
Babylon;”  “Concerning  Heaven  and  its  Wonders,  and  concerning 
Hell ;”  “ On  the  White  Horse  mentioned  in  the  Apocalypse ;”  “ Earths 
in  the  Universe;”  “On  the  New  Jerusalem  and  its  Heavenly  Doctrine.” 
All  of  the  above  were  published  during  the  year  1758,  in  London.  In 
1763-4,  he  published  the  following  at  Amsterdam;  “The  Doctrine  of 
the  New  Jerusalem  concerning  the  Lord;”  “The  Sacred  Scripture;” 
“Faith;”  “Continuation  respecting  the  Last  Judgment;”  “The  Di- 
vine Love  and  Wisdom;”  “The  Divine  Providence.”  In  1766,  at 
Amsterdam,  ‘ ‘ The  Apocalypse  Revealed 7 7 appeared.  ‘ ‘ The  Apocalypse 
Explained”  was  published  after  his  death  from  his  MS.  In  1768, 

“ Conjugal  Love;”  in  1769,  “A  Brief  Exposition  of  the  Doctrine  of  the 
New  Church,”  and  “ The  Intercourse  between  the  Soul  and  the  Body;” 
and  finally,  in  1771,  his  last  great  work  appeared,  called,  “The  True 
Christian  Religion,  containing  the  Universal  Theology  of  the  New 
Church.”  All  of  the  above  works  have  been  translated  into  English 
and  some  of  them  into  the  German,  French,  Swedish  and  Italian  lan- 
guages. Others  were  printed  after  his  death  from  his  MSS.,  which 
were  deposited  in  the  Academy  of  Sciences  at  Stockholm,  of  which  he 
was  a member. 

Swedenborg  never  attempted  to  establish  a Church  or  found  a sect, 
and  never  preached.  He  printed  his  works  at  his  own  expense,  with- 
out profit,  and  seemed  to  entertain  no  doubt  of  the  ultimate  reception 
of  his  doctrines  by  large  numbers ; although,  he  said,  their  reception 
would  be  very  slow.  He  died  in  London,  March  29th,  1772.  He  was  # 
never  married.  Before  his  decease,  a few  distinguished  scholars  and 
divines  of  Sweden,  Denmark  and  England,  received  his  doctrines,  but 
it  was  not  until  some  years  afterwards  that  any  considerable  number  of 
persons  openly  espoused  them,  or  made  efforts  to  propagate  them. 

These  doctrines  may  be  summed  up  as  follows : He  maintains  the 
absolute  unity  of  God  and  the  identity  of  Jehovah  with  Jesus.  The 
Lord  Jesus  Christ  was  God  manifest  in  the  flesh,  having  a human 
nature  like  other  men,  but  a Divine  nature  within,  as  the  soul  in  the 
body.  The  human  nature  was  assumed  that  the  work  of  redemption 


I 


SWEDENBORGIANS. 


565 


might  be  accomplished,  which  was  done  through  temptations  admitted 
into  the  human  nature,  and  combats  and  victories  over  the  powers 
of  darkness,  collectively  called  in  the  Scriptures,  “Satan”  and  the 
“ Devil. ” He  arose  from  the  dead  a glorious  Divine  Man,  “God  over 
all,  blessed  forever.”  Swedenborg  does  not  deny  the  trinity  in  a proper 
sense,  but  says  there  are  not  three  persons  but  three  essential  princi- 
ples in  one  Divine  Being,  all  centered  in  the  person  of  the  Lord  Jesus 
Christ.  These  three  he  distinguishes  as  the  Divine  Love,  or  essential 
Divinity,  called  the  Father;  the  Divine  Wisdom  or  Word,  or  the 
Humanity,  called  the  Son ; and  the  Divine  proceeding  life  or  influence, 
called  the  Holy  Ghost  or  Spirit. 

As  to  the  Atonement,  he  teaches  that  it  was  not  the  sacrifice  of  one 
being  to  satisfy  the  wrath  of  another;  but  the  reconciliation  of  man  to 
God,  through  the  power  of  the  truth  by  which  evil  was  overcome  and 
a way  opened  for  man  to  approach  God,  the  humanity  of  Jesus  being 
the  medium  or  mediator  through  which  the  reconciliation  was  effected, 
according  to  the  saying  of  the  Apostle,  “ God  was  in  Christ  reconciling 
the  world  unto  Himself.”  (2  Cor.,  v.  19.) 

As  to  the  Sacred  Scriptures,  he  teaches  that  such  books  of  the  Bible 
as  contain  a spiritual  sense  are  the  very  Word  of  God,  and,  conse- 
quently, Divinely  inspired  and  holy.  These  are  the  five  books  of  Moses, 
Joshua,  Judges,  Samuel,  Kings,  the  Psalms  and  the  Prophets  in  the 
Old  Testament,  and  the  four  Gospels  and  the  Book  of  Revelation  in 
the  New.  The  others,  he  says,  are  good  books  of  instruction  for  the 
Church,  but  are  not  inspired  in  such  a sense  as  to  form  a part  of  the 
very  Word  of  God.  The  spiritual  sense  lies  concealed  within  the 
letter,  as  the  soul  in  the  body,  the  Word  having  been  written  by  cor- 
respondences of  natural  things  with  spiritual.  The  science  of  corres- 
pondences was  known  to  the  ancients,  hence  arose  the  hieroglyphics  of 
Egypt  and  the  mythologies  of  Greece  and  Rome.  To  restore  this  long 
lost  science  and  thus  to  reveal  the  hidoen  or  spiritual  meaning  of  the 
Word,  is  declared  to  be  the  main  object  of  his  mission.  Indeed  Swe- 
denborg says  that  by  the  second  coming  of  the  Lord  is  not  meant  a 
coming  in  person,  but  a coming  in  the  spirit  and  power  of  His  Word. 
This  is  what  is  meant  by  the  “Son  of  Man  coming  in  the  clouds  of 
Heaven,  with  power  and  great  glory;”  (Matt,  xxiv,)  the  “clouds  of 
Heaven  ” denoting  the  literal  sense,  and  “ power  and  great  glory  ” the 
spiritual  sense  of  the  Word. 

Faith  in  the  Lord  Jesus  Christ  is  a primary  principle,  but  salvation 
depends  not  on  a mere  profession  of  belief,  but  upon  a life  of  obedience 
to  the  commandments.  The  old  dogma  of  Justification  by  Faith  alone 
is  rejected,  and  charity  and  good  works  are  insisted  upon  as  necessary. 

As  to  the  Resurrection,  Swedenborg  teaches  that  when  man  dies,  he 
puts  off  the  material  body  never  to  resume  it,  and  rises  in  a spiritual 
body  He  is  then  judged  in  an  intermediate  state,  called  the  world  of 
spirits,  the  judgment  consisting  in  an  unrolling  of  his  book  of  life,  in 
which  all  his  secret  motives  are  written.  After  this,  his  state  is  fixed 
either  in  heaven  or  hell,  according  to  his  life  in  the  world.  The  last 
judgment,  he  says,  has  already  taken  place  in  the  world  of  spirits, 


5G6 


DENOMINATIONS  IN  THE  UNITED  STATES. 


having  consisted  in  a separation  of  the  good  from  the  evil,  who  were 
gathered  there  from  the  time  of  the  Lord’s  first  coming.  The  date  is 
fixed  at  1757.  When  this  judgment  was  effected  a new  order  of  things 
began  to  prevail  in  heaven  and  on  earth.  A new  heaven  and  a new 
earth  (that  is,  a new  Church,)  began  to  be  established,  and  the  New 
Jerusalem  began  to  descend.  The  effects  of  this  judgment,  it  is  said 
by  believers  of  these  doctrines,  may  be  seen  in  the  vast  changes  that 
have  taken  place  during  the  past  century  in  the  civil,  social  and  relig- 
ious condition  of  the  Christian  world.  For  particulars  respecting  Swe- 
denborg’s philosophy  of  the  future  state,  the  reader  is  referred  to  his 
work  on  Heaven  and  Hell.  It  may  be  stated  here  that  there  is  little 
sympathy  between  the  members  of  the  New  Church  and  Modern 
Spiritualists,  as  Swedenborg  teaches  that  seeking  intercourse  with 
spirits  is  attended  with  danger  to  a man’s  soul.  As  to  forms  of  worship 
he  prescribes  none,  but  teaches  that  Baptism  and  the  Holy  Supper  are 
Divinely  appointed  ordinances.  The  members  of  this  Church  are 
baptized  “ into  the  name  of  the  Father,  Son  and  Holy  Spirit.” 

At  the  time  of  Swedenborg’s  death  but  few  had  received  his  doctrines, 
but  believers  gradually  increased,  a number  of  the  clergy  in  Sweden 
and  England  openly  or  secretly  teaching  them.  No  attempt  was  made 
to  form  a separate  organization  until  the  year  1787,  when  Robert  Hind- 
marsh  and  others  formed  a Society  for  worship  in  London.  Soon 
afterwards  twelve  men  were  made  ministers  by  the  laying  on  of  hands, 
the  choice  being  made  by  lot.  In  1789,  the  General  Conference,  com- 
posed of  representatives  from  different  places  in  Great  Britain,  first 
met  and  has  continued  ever  since.  The  New  Jerusalem  Church  in 
that  country  numbers  between  four  and  five  thousand  registered  mem- 
bers, and  fifty  or  sixty  ministers  and  licensed  preachers.  They  have 
established  Sunday  Schools  and  Day  Schools,  and  have  several  institu- 
tions for  missionary  and  publishing  operations. 

The  doctrines  were  introduced  into  this  country  by  means  of  books 
brought  by  James  Glen  into  Philadelphia,  in  the  year  1784.  The 
“True  Christian  Religion”  was  reprinted  in  that  city  in  1788.  The 
first  permanent  Church  was  formed  in  the  City  of  Baltimore  in  1798, 
under  the  pastorship  of  the  Rev.  John  Hargrove,  formerly  of  the 
Methodists,  who  was  re-ordained  by  the  laying  on  of  hands.  Other 
Societies  or  Churches  afterwards  sprang  up  in  Philadelphia,  New  York,  • 
Cincinnati  and  Boston.  There  are  now  about  eighty-five  ministers  in 
the  United  States  and  Canada,  and  a membership  of  between  six  and 
seven  thousand,  with  numerous  believers  scattered  through  other 
Churches;  but  the  influence  of  Swedenborg’s  teachings  cannot  be 
estimated  by  the  number  of  avowed  believers.  They  have  a General 
Convention,  meeting  annually,  and  State  Associations  in  some  of  the 
Eastern,  Middle  and  Western  States.  They  have  a College  at  Urbana, 
Ohio,  and  a Theological  School,  at  Waltham,  Massachusetts.  They 
publish  a weekly  newspaper  in  New  York,  called  “ The  New  Jerusalem 
Messenger,”  and  several  other  periodicals. 


ROMAN  CATHOLIC  CHURCH. 


567 


THE  ROMAN  CATHOLIC  CHURCH  IN  THE  UNITED  STATES. 

From  the  discovery  of  the  New  World  by  Columbus,  who  was  a 
member  of  its  communion,  and  took  possession  in  the  name  of  the 
“ Church,  the  Queen  and  Sovereign  of  the  world,”  the  Roman  Catholic 
Church  has  been  favored  by  the  best  opportunities,  and  has  not  neglected 
them.  Its  increase  and  rapid  development  has  been  owing  chiefly  to 
immigration  of  Catholics,  the  church  not  having  been  able  to  retain  all 
the  new  comers  even,  for  a large  proportion  of  them  stray  away;  and, 
to  use  the  words  of  one  of  their  own  Archbishops,  (Hughes,)  “ are  igno- 
rant, others  careless,  others  in  time  become  ashamed  of  their  religion, 
and  hundreds  of  thousands  of  the  descendants  of  the  Catholic  immi- 
grants fall  away  from  their  religion  after  their  arrival  in  the  United 
States.” 

The  additions  by  conversion  have  always  been  few,  and  in  the  clear 
light  of  a Protestant  education  are  not  likely  to  increase. 

Missionaries,  priests,  and  Jesuits  were  at  work  in  many  of  the  early 
settlements,  scattered  along  the  Atlantic  shore,  from  St.  Augustine  to 
Maine,  and  along  the  lakes  in  Canada,  some  few  even  reaching  the 
Mississippi  and  the  Gulf.  Their  impression  on  the  Indians  was  in 
almost  all  cases  but  momentary,  scarcely  turning  them  even  for  a time 
from  their  ancient  Pagan  rites,  except  in  a very  few  cases,  as  in  that  of 
the  Hurons  and  St.  Regis  tribes,  which  have  persevered  in  the  faith  to 
the  present  time,  although  there  are  a very  few  of  them  left. 

The  convent  of  St.  Helena,  in  St.  Augustine,  Florida,  was  for  a long 
time  a centre  of  their  efforts,  which  were  extended  in  every  direction 
by  Spanish,  French,  Irish,  and  English  priests  and  monks,  some  of 
whom  have  left  their  names  to  cities  or  rivers,  as  Marquette,  on  Lake 
Superior. 

The  first  important  movement  was  the  settlement  of  Maryland,  in 
1634,  which  was  ihe  result  of  the  designs  of  Sir  George  Calvert,  a mem- 
ber of  the  privy  council  of  James  I,  who,  on  becoming  a convert  to 
Romanism,  resigned  his  place,  and  accepted  as  a favor  from  the  king 
the  title  of  Lord  Baltimore,  a peer  of  Ireland,  with  a grant  of  land  in 
New  Foundland.  On  being  subjected  to  a test  oath  of  the  supremacy 
of  the  king  in  civil  and  religious  matters,  he  left  the  colony,  and  was 
afterwards  granted  a charter  in  Virginia,  subject  only  to  the  yearly 
homage  of  two  Indian  arrows,  and  one-fifth  of  the  gold  and  silver  from 
the  mines. 

The  second  son  of  Lord  Baltimore,  Leonard  Calvert,  carried  out  the 
objects  of  the  enterprise,  and  landed  with  200  English  Catholic  families, 
from  two  ships,  the  Ark  and  the  Dove,  on  March  25,  1634. 

The  first  priest  of  the  colony  was  Father  White,  a Jesuit,  who  was 
educated  at  Do  way,  France. 

About  this  time  the  Acadians  were  driven  from  Nova  Scotia  by  the 
English,  some  of  whom  found  homes  in  Maryland,  and  added  to  the 
numbers  of  the  communion,  building  a church  near  Baltimore,  under 
the  pastorate  of  Leclerc. 


568 


DENOMINATIONS  IN  THE  UNITED  STATES. 


The  union  of  all  ranks  of  men  in  the  colonies  against  England  in  the 
Revolution,  gave  the  Romanists  increased  liberties  by  laying  aside 
many  restrictions  which  the  prudence  of  the  rulers  had  thought  neces- 
sary to  guard  against  the  encroachments  of  popery.  In  1776  there  were 
twenty  priests  in  Maryland,  and  probably  a hundred  in  the  whole 
country,  scarcely  any  one  of  whom  has  left  his  name  attached  to  any 
share  of  fame,  except  the  first  bishop  of  the  Roman  Church  in  this 
country,  John  Carroll,  who  was  also  the  first  Archbishop. 

He  was  a native  of  Maryland,  but  was  educated  partly  at  home,  and 
finally  at  St.  Omers,  France,  where  he  was  ordained  in  1759.  After  an 
extensive  tour  in  Europe,  he  returned  to  his  home,  and  entered  with 
zeal  into  the  cause  of  the  Revolution,  and  was  appointed  on  the  mission 
to  Canada  with  Franklin,  Charles  Carroll,  and  Chase. 

On  the  conclusion  of  peace,  and  the  establishment  of  religious  tolera- 
tion in  the  United  States,  Rome  saw  its  opportunity  and  hastened  to 
profit  by  it.  The  first  move  was  to  appoint  a Superior  of  the  Romish 
clergy  in  America,  to  which  office  John  Carroll  was  called,  with  many 
of  the  powers  of  a bishop,  in  1784 ; and  in  1789  he  was  advanced  to  the 
full  dignity  of  bishop,  and  the  See  of  Baltimore,  the  first  in  the  United 
States,  was  founded. 

His  first  efforts  as  a bishop  were  directed  towards  the  building  up  of 
schools  and  monastic  institutions. 

How  well  he  succeeded  and  to  what  an  extent  the  system  is  carried 
out  in  the  present  day  may  be  seen  by  a glance  at  the  table  near  the 
close  of  this  article,  where  the  number  of  schools,  convents,  <fcc.,  will 
be  seen  to  be  very  great,  considering  that  they  are  in  the  midst  of  a 
people  whose  early  education  and  prejudices  are  opposed  to  the  dark 
seclusion  of  the  monastic  cell  and  habit.  The  first  convent  in  the 
country  was  of  the  Ursulines  at  Port  Tobacco,  in  1790. 

These  orders  now  include  in  the  United  States  nearly  every  one 
known  to  the  church  in  the  old  world,  which  have  been  invited  across 
the  ocean  from  time  to  time,  to  assist  in  spreading  among  the  people 
the  peculiar  ideas  of  Romanism.  A very  few  American  born  boys  and 
girls  have  entered  these  institutions,  their  numbers  being  recruited  by 
immigration,  or  from  the  children  of  Roman  Catholics,  and  orphans. 

Several  of  these  religious  orders  have  been  imported,  tried  for  a while, 
and  finally  abandoned,  as  not  adapted  for  our  society. 

Among  them  is  one,  the  Sisters  of  Charity,  which  recommends  itself 
by  its  services  to  the  sick  and  poor,  an  order  which  was  founded  in 
the  United  States  by  an  American  woman,  Mrs.  Seton,  wife  of  a Scotch 
Episcopalian  of  New  York,  and  a convert  to  Romanism  in  1805.  The 
first  building  occupied  by  them  was  at  Emmetsburg. 

Early  attention  was  given  to  the  foundation  of  colleges  in  which 
Romanists  could  feel  secure  that  their  youth  might  “imbibe  principles 
of  faith  and  morality  along  with  human  knowledge.”  They  have  now 
several  colleges  add  a large  number  of  schools  under  their  exclusive 
control,  where,  among  others,  young  men  are  trained  up  for  the 
priesthood. 

Books,  newspapers,  and  other  publications  were  also  added  to  their 


ROMAN  CATHOLIC  CHURCH. 


569 


machinery  for  reaching  the  public ; and  every  effort  has  been  made  to 
supply  the  demand  of  their  congregations,  especially  the  young,  with 
books  entirely  of  their  own  make,  which  should  carefully  exclude  all 
references  to  any  other  faith,  or  practice,  or  church,  but  the  Church  of 
Rome.  Cummiskey  in  Philadelphia,  and  Doyle  in  New  York,  were 
the  leaders  in  Catholic  publications,  in  1823,  followed  by  Lucas  in  Balti- 
more, in  1830,  and  Saddlier  of  New  York. 

The  right  of  electing  bishops  in  “ America  as  in  Ireland,”  was  granted 
by  the  Propaganda  at  Rome  in  1833,  since  which  time  there  have  been 
bishops  appointed  and  distributed  throughout  the  country  in  sixty-three 
dioceses,  which  are  included  in  seven  provinces,  each  governed  by  an 
archbishop  (details  of  which  are  given  at  the  end  of  this  article.) 

The  machinery  of  the  Church  of  Rome  is  now  extended  like  a vast 
net-work  all  over  the  Union,  thoroughly  organized  for  its  peculiar  pur- 
poses, and  in  active  and  vigorous  operation,  as  a glance  at  the  table  in 
this  article  will  show.  Their  constant  efforts  to  exclude  the  Bible  from 
the  public  schools,  and  to  secure  the  use  of  their  share  of  school  money 
apart  from  the  public  schools,  shows  their  intention  to  control  and 
depress  all  educational  enterprise  which  does  not  directly  feed  their 
church,  in  this  country  as  they  have  in  others,  where  they  have  had 
the  power  to  carry  out  these  designs  against  human  intelligence.  This 
disposition  in  favor  of  the  church  is  also  seen  in  their  persistent  use  of 
a dead  language  in  the  church  services,  only  a very  small  part  of  which 
is  permitted  to  be  said  in  English.  The  mass  is  and  must  be  always 
said  in  Latin. 

In  the  year  1846  the  idea  of  religious  liberty  was  at  its  greatest  height 
in  this  country,  and  all  parties  sought  to  win  the  Catholic  vote  by  con- 
cessions and  laudations,  such  as  permitting  the  appointment  of  two 
Romish  priests  to  be  chaplains  in  the  army  in  Mexico  ; the  enthusiastic 
public  meetings  in  honor  of  Pope  Pius  IX ; the  vote  of  several  cities  of 
gratulatory  addresses  on  his  election  to  the  chair  of  St.  Peter ; the  invi- 
tation to  the  Archbishop  of  New  York  to  preach  in  the  halls  of  Con- 
gress ; and  in  the  President  and  Cabinent  walking  in  the  funeral  pro- 
cession of  the  Archbishop  of  Baltimore. 

In  1853  the  Archbishop  of  Baltimore  was  specially  invested  with  the 
functions  of  an  Apostolical  Legate,  and  held  the  First  National  Council 
of  the  Roman  Church  in  the  United  States. 

While  the  Pope  was  in  exile  in  the  city  of  Gaeta  (1848),  the  Roman 
Archbishop  Eccleston,  of  Baltimore,  invited  the  Pope  to  visit  the 
United  States,  and  there  was  a tribute  raised  and  sent  him  of  about 
twenty-six  thousand  dollars.  The  invitation  was  not  accepted. 

In  answer  to  some  inquiries  from  England,  William  Penn  reported 
that  there  were  a few  Romanists  and  an  old  priest  in  the  new  colony ; 
and  in  1686  there  was  reported  a chapel  on  the  north-west  corner  of 
Front  and  Walnut  Streets,  where  “mass  was  publicly  celebrated.” 
There  was  another  in  1736,  on  the  corner  of  Chestnut  and  Second 
Streets,  and  a third  on  the  Frankford  Road,  where  services  were  held 
under  the  law  which  restricted  the  Romanists  to  private  residences. 

The  first  active  worker  in  the  cause  in  Philadelphia  was  a Jesuit, 
Josiah  Greaton,  who,  having  been  assigned  to  the  mission  by  the  Bishop 


570 


DENOMINATIONS  IN  THE  UNITED  STATES. 


of  Baltimore,  entered  the  city  in  the  disguise  of  a Quaker,  and  found  a 
ready  assistant  in  a wealthy  widow,  who  aided  him  to  build  a Romish 
chapel  on  Fourth  Street,  in  1730,  which  was  really  the  authorized 
foundation  of  the  church  in  that  diocese.  No  time  was  lost  in  spreading 
their  works  into  the  neighboring  towns,  and  a few  years  after  there 
were  missions  in  nearly  a dozen  different  localities. 

The  first  administration  of  the  sacrament  of  confirmation  in  the 
Catholic  Church  in  this  country  was  by  John  Carroll  (then  Superior, 
and  afterwards  Archbishop,)  in  1784.  About  that  time  the  prejudice 
against  the  Romanists  was  declining  somewhat,  on  account  of  the 
presence  and  friendly  aid  of  Frenchmen  of  that  communion ; which 
favorable  impression  was  increased  during  and  just  after  the  Revolu- 
tionary war,  because  of  the  services  of  such  eminent  Catholics  as 
Lapayette  and  Commodore  Barry,  together  with  their  soldiers  and 
sailors.  This  feeling  appears  in  a report  of  a speech  of  Washington 
when  first  President. 

There  were  then  about  7,000  communicants  in  the  diocese  of  Phila- 
delphia. 

The  administration  of  the  church  has  not  always  continued  without 
difficulty,  for  in  the  matter  of  the  bishop  and  the  church  trustees,  and 
the  ownership  of  church  property  by  the  trustees  instead  of  by  the 
bishop  as  Rome  claims,  Bishop  Conwell  contended  with  a priest  named 
Hogan,  until  the  troubles  culminated  in  bloodshed,  in  1822.  Hogan 
afterwards  left  the  Catholics  and  published  several  books  against  Popery, 
Nunneries,  and  Auricular  Confession,  which  were  widely  circulated. 

In  1833-4,  the  anti-Catholic  movement  stirred  up  the  people  all 
through  the  Union  against  nunneries  and  convents,  some  of  which 
were  destroyed,  while  many  volumes  were  published,  exposing  the 
peculiar  system  and  working  of  the  Romanists. 

Pittsburg  was  set  apart  into  a separate  see  in  1843,  the  first  bishop 
being  Michael  O’Connor. 

Lord  De  la  Ware,  Governor  of  Virginia,  was  honored  by  having  his 
name  given  to  the  river  and  the  State  of  Delaware.  The  State  was 
settled  in  1638,  by  the  Swedes,  and  afterwards  passed  into  the  hands  of 
the  Dutch  in  1655,  and  of  the  English  in  1664,  and  finally  formed  into 
a separate  colony  in  1703. 

Each  of  these  nationalties  left  its  impress  on  the  people,  and  there 
are  still  in  the  State  churches  which  keep  up  a connection  with  their 
origin  in  Europe;  the  Swedes  with  Stockholm,  the  Dutch  with  the 
classis  in  Holland,  and  the  Episcopal  with  the  Anglican  Church. 

The  Catechism  of  Luther  was  translated  into  the  dialect  of  the 
Indians  who  lived  along  the  Delaware,  by  Campanius,  in  1690,  and  cir- 
culated free  by  the  King  of  Sweden. 

The  first  efforts  there  were  about  the  year  1798,  and  were  the  work  of 
the  various  religious  orders,  whose  success  was  not  very  promising. 

The  first  edition  in  the  United  States  of  the  Doway  Bible  was  pub- 
lished in  Philadelphia  in  1790  by  Carey. 

The  Romanists  have  been  represented  from  the  earliest  times  in  New 
York  and  Canada,  but  in  the  beginning,  and  for  a long  series  of  years, 
their  numbers  were  very  few,  and  their  work  not  success  fal.  Their 


ROMAN  CATHOLIC  CHURCH. 


571 


missions  among  the  Indians  on  the  shore  of  the  Onondaga  Lake  date 
from  1654,  when  the  Jesuit  Le  Moyne  built  a bark  hut  only  a few  rods 
from  the  famous  salt  springs,  which  it  is  claimed  that  he  reported,  but 
which  he  certainly  never  made  any  use  of.  They  have  since  been 
developed  into  a vast  industry  producing  millions  yearly.  Their  mis- 
sion among  the  Indians  was  abandoned  after  a few  years,  and  has  been 
revived  by  the  Protestants  with  almost  complete  success,  as  may  be 
witnessed  on  any  Sunday  at  the  little  chapel  near  the  chief’s  residence 
on  the  reservation,  a few  miles  south  of  Syracuse,  N.  Y. 

In  1683  Colonel  Thomas  Dongan  was  appointed  by  the  King  of  Eng- 
land Governor  of  New  York,  when  an  impetus  was  given  fo  the  immi- 
gration of  Catholics,  but  it  appears  that  not  many  remained  in  New 
York,  for  in  1696  there  were  reported  for  the  census  only  seven  families. 

The  first  bishop  of  the  Romish  Church  in  New  York  was  Luke 
Concanen,  a Dominican  monk,  who  was  consecrated  at  Rome,  in  1808, 
by  Cardinal  Antonelli,  but  who  never  visited  his  diocese,  being  cut  off 
by  death  on  the  way.  He  had  set  on  foot  the  monastic  order  of 
Dominic  in  Kentucky,  which  movement  was  carried  out  by  others, 
aided  by  his  contributions. 

The  corner-stone  of  St.  Patrick’s  Cathedral  was  laid  June  8,  1809,  by 
Anthony  Kohl  man,  who  was  Vicar  General  in  the  absence  of  Bishop 
Concanen,  and  it  was  opened  for  worship  by  Bishop  Cheverus,  of  Boston, 
in  1815.  The  affairs  were  managed  by  trustees,  a system  that  seriously 
galled  the  bishops,  who  wished  to  carry  out  the  Romish  system  of 
having  absolute  control  of  all  church  property  and  church  affairs, 
denying  any  rights  or  privileges  (except  prompt  payment)  to  the  people. 

Bishop  Hughes,  in  1838,  almost  completely  established  the  claims  of 
Rome  to  the  control  of  church  property  in  America. 

The  question  of  revealing  the  secrets  of  the  confessional  in  evidence 
before  the  courts,  for  purposes  of  justice,  wTas  decided,  after  much  agita- 
tion, in  favor  of  the  church,  and  a law  was  passed  defining  the  matter, 
enacting  that  “ no  minister  of  the  gospel,  or  priest  of  any  denomination 
whatsoever,  shall  be  allowed  to  disclose  any  confessions  made  to  him  in 
his  professional  character.” 

This  law  applies  only  to  the  State  of  New  York,  but  has  been  practi- 
cally adopted  in  Virginia  in  a case  in  point  before  the  courts. 

The  first  priest  who  was  allowed  to  officiate  publicly  in  New  York 
city  was  Father  Ferdinand  Farmer  (alias  Steenmayer,)  who  came  from 
Philadelphia  for  that  purpose  occasionally;  some  of  whose  services 
were  held  over  a carpenter’s  shop  near  Barclay  Street,  and  in  the  parlors 
of  the  Spanish  consulate  and  the  Spanish  ambassador,  in  1785.  The 
city  was  then  the  capital  of  the  United  States. 

The  first  building  erected  as  a Romish  church  in  New  York  was  in 
Vauxhall  Garden,  near  the  North  River,  between  Warren  and  Cham- 
bers Streets.  St.  Peters’  was  built  in  1785  on  land  bought  from  Trinity 
Church  (Episcopal,)  corner  of  Barclay  and  Church  Streets. 

A summary  of  the  Catholic  Church  in  the  United  States  will  give 
some  idea  of  the  extent  and  number  of  its  active  membership,  and 
their  division  of  labor  in  training  the  youth  of  the  country  to  familiarity 
with  its  faith  and  practices. 


572 


DENOMINATIONS  IN  THE  UNITED  STATES. 


There  are  seven  Provinces : 

1.  Baltimore,  which  extends  over  the  States  of  Delaware,  East  Florida, 
Georgia,  Maryland,  North  and  South  Carolina,  Pennsylvania,  Virginia, 
and  the  District  of  Columbia. 

2.  Cincinnati,  including  Indiana,  Kentucky,  Michigan,  and  Ohio. 

3.  New  Orleans,  comprising  Alabama,  Arkansas,  Louisiana,  Missis- 
sippi, and  Texas. 

4.  New  York,  embracing  New  England,  New  York,  and  New  Jersey. 

5.  Oregon,  extending  over  Oregon,  Idaho,  and  British  Columbia. 

6.  St.  Louis,  including  Arizona,  Colorado,  Dakota,  Illinois,  Iowa, 
Indian  Territory,  Kansas,  Minnesota,  Nebraska,  New  Mexico,  Ten- 
nessee, and  Wisconsin. 

7.  San  Francisco,  comprising  California,  Nevada,  and  all  the  territory 
east  to  the  Colorado  River. 

In  these  seven  provinces  there  are  sixty-two  dioceses. 


7 Provinces. 

© 

u 

o 

s 

j Cincinnati. 

New  Orleans. 

New  York. 

i 

Oregon. 

St.  Louis. 

San  Francisco. 

j Totals. 

Churches. 

504 

780 

217 

927 

49 

292 

84 

2,853 

Now  building. 

* 

27 

9 

71 

18 

* 

125 

Chapels. 

284 

105 

24 

150 

56 

284 

185 

1,088 

Stations. 

158 

25 

141 

* 

24 

70 

600 

Priests. 

476 

771 

311 

1,112 

51 

1,223 

138 

4,082 

Theo.  Students. 

295 

104 

421 

225 

* 

165 

8 

918 

Academies  1 5?*^’ 

53 

1 

34 

23 

4 

13 

* 

128 

ACdaemies.  j Qirjs. 

* 

35 

20 

37 

5 

61 

* 

158 

Convents. 

13 

50 

22 

45 

2 

50 

9 

189 

Parochial  Schools. 

158 

284 

17 

251 

1 

216 

2 

959 

Select  “ 

* 

118 

15 

80 

7 

6 

3 

229 

Colleges. 

* 

5 

4 

9 

* 

6 

2 

26 

Hospitals. 

10 

10 

16 

25 

* 

21 

1 

83 

Orphan  Asylums. 

11 

21 

2 

30 

1 

11 

8 

84 

Charitable  Inst. 

* 

' 16 

15 

37 

4 

18 

* 

90 

For  the  places  in  the  columns  marked  with  a star  there  were  no 
reports,  and  it  may  be  that  the  matter  is  included  under  some  other 
item,  as  select  schools  may  have  been  returned  as  parochial  schools. 

There  are  also  several  minor  religious  orders  not  mentioned  in  the 
table,  both  for  men  and  for  women,  whose  work  is  directed  to  the 
same  end. 

In  Canada  there  are  959  churches,  437  chapels  and  missions,  1,507 
priests,  25  colleges,  184  convents,  11  nunneries,  15  hospitals,  and  35 
orphan  asylums  in  the  Catholic  Church  organization  and  control. 
Several  monasteries  are  not  included  in  this  summary  in  Canada. 

Recent  events  in  Rome,  since  the  closing  of  the  so-called  (Ecumenical 
Council,  have  borne  testimony  to  the  very  low  estimation  in  which  the 
papacy  is  now  held  in  Italy,  and  in  all  Europe.  The  proposition  has 
been  made  by  Bismark  to  establish  the  Catholic  Church  in  Germany 
by  law,  independent  of  Rome,  with  the  Kaiser  at  its  head.  If  this  is 
carried  out  it  will  be  a serious  blow  to  Catholicism  in  Europe. 


THE  SOCIETY  OF  FRIENDS. 


573 


THE  SOCIETY  OF  FRIENDS. 

In  the  time  of  Queen  Elizabeth  of  England,  about  1647,  the  Reformers 
whom  Queen  Mary  had  driven  out  of  the  country  returned  to  find 
Archbishop  Laud  striving  to  introduce  the  peculiar  forms  and  tenets  of 
the  Church  of  Rome  into  the  Church  of  England,  and  the  Scotch 
Presbyterians  growing  powerful,  and  all  parties  mistaking  the  nature 
of  Christianity,  when  a large  number,  grieved  at  this  corrupt  condition 
of  things  spiritual,  sought  to  remedy  the  evil  in  a quiet  and  prayerful 
manner. 

They  did  not  originally  design  to  form  a sect,  or  establish  a new  reli- 
gion, or  even  lay  claim  to  having  discovered  a new  truth,  but  they  did 
propose  a revival  of  primitive  Christianity. 

George  Fox  is  the  first  eminent  name  among  them,  who  having  been 
summoned  before  a magistrate  at  Derby,  bade  him  “to  quake  at  the 
word  of  the  Lord,”  when  the  name  Quakers  was  at  once  given  them  in 
ridicule.  Some  also  called  them  Seekers. 

They  sent  out  preachers  all  over  England  and  the  Continent,  who 
met  with  great  success. 

In  CromwelPs  time  they  were  persecuted,  and  with  greater  severities, 
in  systematic,  legalized  efforts  in  the  reign  of  Charles  II.  Four  thou- 
sand two  hundred  of  them  were  in  prison  at  one  time  in  England.  So 
attached  were  they  to  each  other  in  the  faith,  that  many  sound  persons 
offered  to  take  the  places  in  prison  of  those  that  were  feeble  from  con- 
finement. 

They  profess  a belief  in  the  only  wise,  omnipotent,  and  everlasting 
God,  the  Father,  the  Creator  of  all  things  in  heaven  and  earth,  and 
Preserver  of  all  that  he  hath  made ; who  is  God  over  all  blessed  forever. 

And  in  Jesus  Christ,  His  Son,  our  Lord ; conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary ; in  whom  is  redemption  for  man,  and 
the  forgiveness  of  sins. 

And  in  the  Holy  Spirit,  the  Comforter.  (John  i,  9 ; 1 Cor.  xii,  7 ; Titus 
ii,  11-14.) 

Jesus  is  alone  man’s  Redeemer  and  Saviour;  a perfect  example  and 
pattern  to  all  his  followers ; and  none  can  be  saved  without  repentance 
towards  God,  and  faith  in  the  Lord  Jesus  the  Christ.  He  also  ascended 
upon  high,  and  sitteth  on  the  right  hand  of  God,  and  ever  liveth  to 
make  intercession  for  us.  (John  iii,  16 ; Acts  iv,  12;  1 Tim.  iv,  5 ; 1 John 
iv,  10.) 

They  believe  in  the  Divine  inspiration  and  authority  of  the  Old  and 
the  New  Testaments,  and  that  they  are  “ able  to  make  wise  unto  salva- 
tion, through  faith  which  is  in  Christ  Jesus.”  (2  Tim.  iii,  16,  17;  2 
Pe^er  i,  21.) 

The  public  worship  of  Almighty  God  is  an  inestimable  privilege,  as 
well  as  a bounden  duty ; and  they  therefore  meet  publicly  “ on  the  first 
day  of  the  week,”  and  on  some  other  day  of  the  week.  Their  meetings 
are  not  conducted  after  certain  forms  of  singing,  prayer,  or  preaching, 
for  the  business  of  these  meetings  is  the  Lord’s,  who  declared,  “ where 
37 


574 


DENOMINATIONS  IN  THE  UNITED  STATES. 


two  or  three  are  gathered  together  in  my  name,  there  am  I in  the  midst 
of  them.”  (Ps.  xxv,  5;  xxvii,  14;  xlvi,  10;  lxii,  5;  cxxiii,  2;  Is.  xxv, 
9 ; John  xxiii,  23,  24;  vi,  63;  Rom.  viii,  26  ; 1 John  ii,  27.) 

None  will  speak  without  feeling  a direct  call  of  the  Holy  Spirit  for 
the  service,  the  Gospel  ministry  being  regarded  as  peculiarly  precious. 

Prudent  persons,  gifted  with  a discerning  spirit,  are  appointed  as 
eiders,  whose  duty  it  is  to  counsel,  foster,  and  aid  the  ministers,  and  to 
encourage  or  restrain  the  vocal  offerings  according  as  they  believe  they 
see  evidences  of  the  work  of  the  Holy  Spirit  in  the  speakers. 

They  consider  that  the  payment  of  money  to  ministers  is  contrary  to 
the  example  of  Christ’s  apostles.  (Mat.  x,  8 ; Acts  xx,  33-35 ; 1 Peter 
iv,  10,  11 ; v,  2,  3.) 

Friends  do  not  baptize  with  water,  but  believe  in  the  “ One  Baptism 
of  the  Spirit,”  as  the  only  one  that  can  save  the  soul. 

The  sacrament  of  the  Lord’s  Supper  is  not  to  be  had  by  eating  bread 
and  drinking  wine,  or  any  outward  performance,  but  is  to  be  enjoyed 
in  a spiritual  sense,  and  that  a man  must  eat  and  drink  the  flesh  and 
blood  of  the  Son  of  Man  spiritually,  if  he  hope  for  eternal  life.  They 
teach  that  the  eating  of  the  passover  supper  by  Jesus  and  his  disciples 
was  the  fulfilment  of  a Jewish  ordinance,  and  that  it  is  no  longer 
binding. 

They  hold  the  same  opinion  of  “ washing  the  disciples’  feet.”  Both 
of  these  are  to  be  observed  spiritually,  and  not  outwardly.  (John  vi, 
32-35,  51-56,  63.) 

Theologic  training  after  a system  could  not  be  permitted,  but  educa- 
tion of  all,  rich  and  poor,  is  a duty.  The  Holy  Spirit  selects  his  own 
ministers,  and  instructs  them  what  to  say. 

They  favor  and  assist  in  the  distribution  of  the  Bible,  their  efforts  in 
this  matter  dating  before  the  formation  of  any  Bible  Society. 

The  duty  of  prayer,  vocal  and  silent,  is  regarded  as  of  the  highest 
importance,  as  a part  of  worship ; counselling  to  omit  vain  words  and 
repetitions,  and  avoid  the  use  of  any  set  form. 

Friends  object  to  the  use  of  oaths,  even  in  a court  of  law,  they  making 
an  affirmation  instead,  holding  that  Jesus  and  the  apostles  positively 
forbade  them.  (Mat.  v,  33-37 ; James  v,  12.) 

War  is  believed  to  be  utterly  opposed  to  the  Gospel,  and  unlawful  to 
the  Christian,  holding  that  “no  weapons  of  defence  will  be  found  so 
effectual  in  promoting  the  good  of  all  mankind  as  the  exercise  of 
Christian  meekness,  kindness,  and  forbearance  in  the  suffering  of 
injuries,  the  absence  of  revenge,  the  return  of  good  for  evil,  and  the 
ever  operating  love  of  God  and  man.”  (Mat.  v,  43,  44;  vii,  12;  Luke 
x,  27;  Romans  xii,  19-21 ; James  i,  20 ; 1 John  iv,  21.) 

Their  plain  speech,  using  “thee”  and  “ thou,”  instead  of  “you,”  is 
believed  to  be  according  to  Scripture,  wherein  it  is  enjoined  by  the  pre- 
cept and  example  of  our  Lord  Jesus  and  his  apostles.  They  do  not 
prescribe  a form  of  speech  or  of  dress  as  a condition  of  membership, 
but  they  do  require  of  their  members  the  practice  of  simplicity  and 
truthfulness,  becoming  the  Christian,  and  to  avoid  flattery,  exaggera- 
tion, and  untruthfulness,  vain  compliments  and  superfluous  or  gay 


THE  SOCIETY  OF  FRIENDS. 


575 


apparel.  (Mat.  xxiii,  8;  Rom.  xii,  9;  Eph.  v,  9 ; Phil,  iv,  5;  1 Peter 
iii,  3,  4.) 

They  do  not  apply  to  the  months  and  days  the  names  given  in  honor 
of  the  Pagan  gods,  preferring  the  numbering  as  used  in  the  Scriptures. 

They  have  always  relieved  their  own  poor,  in  a quiet  way,  so  that 
none  of  their  members  come  upon  the  public  for  support  or  education. 

Friends  also  believe  in  the  doctrine  of  the  resurrection  from  the  dead, 
and  of  eternal  judgment,  (Heb.  vi,  ii,)  and  that  the  soul  of  man  was 
created  immortal,  and  never  dies.  (On  the  Resurrection,  see  Mat.  xiii, 
43;  xxii,  30,  31 ; Mark,  xii,  25 ; Luke  xx,  36;  John  v,  29 ; 1 Cor.  xv,  19, 
<fcc. ; Phil,  iii,  21 ; Colos.  iii,  4;  1 John  iii,  2 ; 1 Thes.  iv,  16 ; Rev.  xx? 
12-15:  on  the  Judgment,  see  Mat.  xiii,  39-42;  x,  15;  xi,  24;  Mark  viii, 
38;  Luke  ix,  26;  Acts  xvii,  31 : on  Immortality,  see  Gen.  i,  27;  ii,  7; 
1 Kings  xvii,  21 ; Mat.  xvi,  26 ; Mark  viii,  36,  37 ; Eccles.  iii,  21 ; xii,  7 • 
Luke  xvi,  22,  23 ; 2 Cor.  v,  1,  2.) 

The  duty  of  private  admonition  rests  on  all  true  believers,  as  occasion 
may  require,  yet  it  is  also  a special  duty  of  the  most  experienced  mem- 
bers of  the  church.  The  first  church  was  taught  to  submit  to  the 
government  of  Christ,  and  to  exercise  a mutual  care  among  themselves, 
and  it  was  also  supplied  with  elders,  who  watched  for  their  souls,  as 
they  that  must  give  an  account.  (Heb.  xiii,  17.)  It  was  the  Chief 
Shepherd  himself  who  called  these  elders  or  overseers  to  their  office. 
(1  Peter  v,  1-3.)  They  believe  also  that  God  has  appointed  in  the  church 
in  all  ages,  apostles,  prophets,  teachers,  evangelists,  and  pastors.  (Eph. 
iv,  11 ; 1 Cor.  xii,  11.) 

On  all  subjects  connected  with  the  interests  of  religion,  and  the  wel- 
fare and  good  order  of  the  members,  the  ultimate  authority  rested  with 
the  community  of  believers. 

They  find  many  records  of  such  meetings  in  the  history  of  the  early 
church,  when  even  the  apostles  acted  with  the  body  as  simple  members. 
When  a new  apostle  was  to  be  appointed  in  the  place  of  Judas,  the 
whole  company  of  believers  united  in  the  election  of  Matthias.  (Acts 
i,  15-26.)  Deacons  were  set  apart  by  all  the  brethren.  (Acts  vi,  3.) 
Stewards  were  appointed  in  the  same  manner.  (2  Cor.  viii,  19.) 

When  an  unfaithful  professor  is  to  be  separated  from  the  church  the 
whole  membership  are  charged  with  the  duty  of  deciding.  (1  Cor.  vi, 
3-5.)  By  an  act  of  the  same  body  a penitent  offender  was  restored.  (2 
Cor.  ii,  6,  7.) 

Women  had  their  part  of  the  duties ; especially  in  the  instruction  of 
the  younger  sisters,  “to  be  sober,  to  love  their  husbands,  to  love  their 
children ; to  be  discreet,  chaste,  keepers  at  home,  obedient  to  their  own 
husbands,  that  the  word  of  God  be  not  blasphemed.”  (Titus  ii,  4,  5.) 

Select  conferences  may  be  held  by  the  elders  and  overseers,  and  other 
gifted  members  of  the  church,  on  subjects  concerning  themselves  or 
the  body  at  large,  but  without  authority  as  against  the  church  itself. 
The  act  of  the  church  in  binding  or  loosening  will  be  confirmed  in 
heaven  by  Christ  according  to  the  merits  of  each  case. 

Discipline  was  maintained  on  certain  principles:  1.  That  Christ  is 
the  Supreme  and  only  Head  of  his  Church ; 2.  That  Christians  are  to 


576 


DENOMINATIONS  IN  THE  UNITED  STATES. 


minister  to  the  temporal  and  spiritual  needs  of  each  other,  in  privacy 
and  love ; 3.  Elders  and  overseers  are  to  be  guardians  of  the  flock,  dis- 
tinct from  those  who  preach;  4.  No  one  (or  class)  is  to  make  himself 
a lord  over  God’s  heritage,  which  power  belongs  to  the  people  in  their 
collective  capacity;  5.  The  Holy  Spirit  has  immediate  control  of  all 
affairs  in  the  church,  from  the  time  that  the  church  was  established  by 
a most  extraordinary  outpouring  of  the  Holy  Ghost. 

The  form  of  the  church  government  was  settled  as  early  as  1666,  under 
the  lead  of  George  Fox,  who  advocated  the  setting  up  of  women’s  meet- 
ings, which  very  soon  were  held  as  regularly  as  those  of  the  brethren. 

The  chief  authority  is  in  the  yearly  meeting  of  the  body  at  large,  by 
their  representatives,  men  and  women  meeting  separately. 

Minor  matters  are  arranged  at  the  monthly  meetings,  such  as  the 
care  of  the  poor,  visiting  of  the  afflicted,  and  in  prison,  marriage  and 
burials,  births  and  deaths,  education,  and  the  settlement  of  legal 
matters  (appeals  to  courts  not  being  allowed.) 

Certain  inquiries  respecting  the  moral  and  religious  state  of  each 
body  (church  or  meeting),  are  circulated  periodically,  and  returned  for 
the  information  of  the  Quarterly  Meetings.  These  inquiries  concern 
the  observance  of  worship,  discipline,  and  decorum;  growth  in  the 
truth ; differences,  and  the  care  to  heal  them ; talebearing  ; training  of 
children  in  the  church,  speech,  and  dress ; reading  of  the  Holy  Scrip- 
tures ; dealings ; amusements ; public  houses  and  intemperance ; against 
paying  tithes,  priests’  demands,  and  church-rates ; war,  including  the 
dealing  in  prize-goods ; poor ; education  of  the  poor ; discipline ; new 
members ; marriage ; overseers ; private  accounts ; duties  to  the  govern- 
ment ; registration  of  births,  marriages,  and  deaths ; titles ; legacies ; 
to  which  are  added  such  advice  and  counsel  as  may  seem  fit  at  the  time. 

In  case  of  a breach  of  discipline,  (for  a crime  or  other  wrong  doing,) 
the  first  duty  is  j private  admonition , (Eccles.  xix,  13,  15) ; the  ijext  is 
the  duty  of  the  official  overseers  to  inquire  into  the  matter,  (1  Peter  v, 
5) ; and  the  object  in  both  these  acts  is  to  restore  the  erring,  not  drive 
away,  (2  Tim.  ii,  21-26) ; the  third  step  is  to  inform  the  meeting,  when 
a temporary  separation  is  to  be  decreed,  and  efforts  to  reclaim  put  forth. 

The  Society  grew  rapidly  into  favor  in  America  under  William  Penn, 
who  founded  Pennsylvania  in  1680,  and  who  was  a minister  in  their 
church. 

George  Fox,  traveling  here  in  1672,  found  meetings  of  Friends  in 
North  Carolina  (Perquimans  County,)  where  the  membership  still 
numbers  over  three  thousand. 

In  New  England  the  Quakers  were  cruelly  persecuted,  three  men 
and  a woman  having  been  hanged  on  Boston  Common ; the  jail,  the 
whip,  and  other  means  of  persecution  were  only  given  up  on  a royal 
mandamus. 

In  1827  a schism  occurred,  on  doctrinal  and  personal  matters,  and 
there  are  now  two  distinct  societies,  each  claiming  the  right  to  the 
same  name,  Friends.  Six  out  of  ten  Yearly  Meetings  (in  Europe  and 
America,)  joined  the  new  party,  which  bore  the  title  of  “Hicksite,” 
from  Elias  Hicks,  a leader,  though  they  rejected  the  name. 


SHAKERS. 


577 


There  are  twelve  Yearly  Meetings  now  held,  the  oldest  of  which  is 
that  of  London,  dating  from  1672;  from  which  is  issued  an  annual 
address,  as  from  the  Mother  of  the  Yearly  Meetings,  and  this  is  repub- 
lished by  all  the  others.  The  members  in  England  number  about 
14,000,  with  an  additional  attendance  of  non-members  of  nearly  4,000. 

The  Society  of  Friends  have  members  in  France,  Germany,  Norway, 
and  Australasia,  all  reporting  annually  to  London.  There  is  a Yearly 
Meeting  in  Ireland. 

In  America  there  is  one  Yearly  Meeting  in  Canada,  and  nine  in  the 
United  States,  which  are  known  as  the  Yearly  Meeting  of  New  Eng- 
land, of  New  York,  of  Philadelphia,  of  Baltimore,  of  North  Carolina, 
of  Ohio,  of  Indiana,  of  Western  Indiana,  and  of  Iowa.  There  are  also 
settlements  in  Kansas  and  Missouri.  The  total  membership  is  reckoned 
at  80,000. 

There  are  First  Day  Scriptural  Schools  in  many  of  the  meetings, 
well  managed,  exerting  a wide  evangelical  influence. 

There  are  several  colleges  under  the  control  of  Friends : Haverford 
College,  Pennsylvania;  Earlham  College,  Richmond,  Indiana;  Whit- 
tier College,  Salem,  Iowa;  besides  many  large  boarding  schools,  the 
most  noted  of  which  are  at  West  Town,  Pa.,  Providence,  R.  I.,  Union 
Springs,  N.  Y.,  and  New  Garden,  N.  C. 

SHAKERS. 

The  term  Shaker  is  given  in  mockery  and  reproach  to  “ The  United 
Society  of  Believers  in  Christ’s  Second  Appearing.”  Their  original 
locality  is  at  Mount  Lebanon,  near  Lebanon  Springs,  New  York,  where 
they  follow  very  closely  the  rules  of  the  ancient  Essenes,  tilling  the 
soil,  and  living  in  celibacy. 

Their  origin  was  in  a protest  against  the  Apostolic  Church  in  Eng- 
land as  having  gone  out  of  the  true  way,  and  a belief  that  this  sect  was 
especially  raised  up  to  restore  the  true  faith  and  practice.  James 
Wardley,  a tailor,  and  his  wife  Jane,  Quakers,  of  Bolton-on-the-Moors, 
England,  joined  some  French  Quakers  in  this  movement  in  1747.  In 
1757  Ann  Lee  (a  blacksmith’s  daughter,)  joined  the  society  by  confessing 
her  sins  to  Jane  Wardley,  and  at  once  began  a series  of  surprising 
assumptions.  The  first  was  that  she  was  the  “ elect  lady  ” mentioned 
in  Rev.  x,  11,  the  Bride  of  the  Lamb,  and  claimed  that  her  proper  name 
was  “ I am  Ann,  the  Word,”  which  meant  that  she  was  the  mother  of 
all  the  elect  or  saints,  and  equal  to  Jesus  the  Christ,  head  of  all  women 
as  he  was  head  of  all  men.  In  her  it  is  claimed  that  the  second  coming 
of  Christ  was  realized.  She  lived  apart  from  her  husband  from  that 
time,  but  he  took  another  wife. 

Their  creed  is  based  on  three  grand  ideas : The  kingdom  of  heaven 
has  come ; Christ  has  actually  appeared  on  earth  the  second  time ; the 
personal  rule  of  God  has  been  restored. 

Therefore  the  old  law  is  abolished,  and  the  command  to  multiply ; 
Adam’s  sin  has  been  atoned ; the  intercourse  of  heaven  and  earth  has 
been  restored;  the  curse  is  taken  away  from  labor;  the  earth,  and  all 


578 


DENOMINATIONS  IN  THE  UNITED  STATES. 


that  is  on  it,  will  be  redeemed ; angels  and  spirits  have  become,  as  of 
old,  the  familiars  and  ministers  of  men. 

Only  the  elect  are  aware  of  these  great  changes;  for  all  others  are 
blind  and  deaf,  as  they  were  of  old.  On  being  called  by  Him  men  and 
women  die  to  the  world,  forgetting  its  rivalries,  pleasures,  and  passions, 
in  the  new  heavenly  existence.  Ho  soul  can  be  born  into  the  society, 
and  no  members  can  marry.  They  live  as  souls  will  in  the  society  in 
heaven,  where  the  sexes  must  dwell  apart ; love  must  be  celibate,  in 
spirit  and  in  fact 

The  Shaker  is  a monk,  and  the  Shakeress  a nun,  and  young  men  and 
girls  join  the  society,  who,  if  they  were  in  Italy  or  Spain,  would  go  into 
monasteries  and  convents.  They  do  not  proselyte,  believing  that  none 
but  God  can  draw  the  saints  into  His  rest. 

The  people  are  soft  in  speech,  demure  in  bearing,  gentle  in  face; 
seeming  at  peace  with  themselves,  with  nature,  and  with  God. 

The  men  dress  in  a plain  sack,  with  a linen  collar,  and  no  neck-tie, 
with  a vest  buttoned  to  the  throat,  and  reaching  below  the  thighs,  short 
loose  trowsers,  and  a broad  brimmed  straw  hat. 

The  women  wear  a small  cotton  cap,  a white  handkerchief  folded 
around  the  chest  and  shoulders,  a skirt,  narrow  and  straight  down  from 
the  waist  to  the  ankle,  white  stockings  and  shoes.  Each  one  chooses  a 
color  to  suit  the  taste. 

The  men  are  grave  in  aspect,  easy  in  manner,  and  the  women  have 
an  air  of  calm  repose. 

Order,  temperance,  frugality,  and  worship  make  an  Eden  filled  with 
peace  and  innocence  among  them  in  contrast  to  the  turmoil  of  the  out- 
side world. 

They  have  no  police,  no  judges,  no  soldiers,  and  law  and  courts  are 
unknown.  They  subdue  their  passions,  and  are  never  angry,  peevish, 
or  unjust. 

To  the  looker-on  tneir  worship  appears  to  be  a moral  craze,  a religious 
comedy,  a ritual  of  jerks,  a church  of  St.  Vitus,  but  to  the  “saints’7 
themselves  it  has  a singular  attraction  and  magnetic  power. 

Their  worship  consists  in  dancing,  or  springing  from  the  floor,  three 
or  four  inches  up  and  down,  continued  for  a long  time,  by  the  men  in 
one  room,  and  the  women  in  another,  keeping  time  by  clapping  hands, 
or  by  singing. 

They  also  whirl  rapidly,  like  the  Dervishes  among  the  Mohammedans, 
as  a more  perfect  means  of  worshiping  God,  suggested  by  the  Scripture 
account  of  David. 

Sometimes  the  Spirit  moves  one  of  them  to  speak,  when  all  the  others 
keep  quiet  for  a little  while,  after  which  they  dance  again. 

They  eat  in  a common  room,  at  tables  ranged  side  by  side,  a few  feet 
apart,  at  6 in  the  morning,  at  noon,  and  at  6 in  the  evening ; coming  in 
at  the  sound  of  a bell,  the  women  at  one  end  of  the  room,  and  the  men 
at  the  other  ; when  they  all  kneel  and  pray  in  silence. 

Not  a word  is  spoken  at  the  table  except  to  ask  for  something,  and 
then  in  a whisper,  and  no  one  thanks  another  for  service  at  any  time. 

The  food  is  always  simple  and  well-cooked,  and  almost  entirely  the 


J 


SHAKERS. 


579 


produce  of  the  garden  and  field.  Meat  is  furnished  in  small  quantities 
(perhaps  only  to  visitors).  The  drinks  are  water,  milk,  and  tea. 

About  twenty  minutes  is  the  usual  time  of  meals.  A few  minutes 
more  and  the  table  is  swept  bare  of  dishes ; the  plates,  knives,  forks, 
and  glasses  are  cleaned  and  put  in  their  places,  and  order  is  restored. 
Wine  is  not  used,  and  tobacco  is  never  touched  by  their  lips.  Tea  and 
coffee  are  used,  (it  may  have  been  in  compliment  to  the  visitor.)  Pork 
is  never  touched. 

Their  bed-rooms  are  furnished  simply  but  well,  with  two  beds,  that 
slide,  one  under  the  other,  out  of  the  way  in  the  daytime;  and  there 
are  looking-glasses,  but  no  pictures. 

The  men  and  women  sleep  in  separate  rooms,  the  men  have  each  a 
room,  the  women  one  room  for  two,  but  a bed  for  each. 

Their  stairways  are  ventilators,  and  stoves  of  a peculiar  pattern  are 
used  in  winter  in  all  the  rooms. 

A husband  and  wife  who  join  the  society  become  brother  and  sister, 
only  ceasing  to  be  husband  and  wife,  living  for  God  alone. 

Before  a person  can  be  received  the  convert  must  separate  honorably 
from  the  world ; pay  all  debts,  discharge  all  bonds  and  trusts,  renounce 
all  contracts,  cancel  all  wills  and  settlements,  give  up  all  friends  and 
kinsmen,  as  though  it  was  the  grave  that  opened  instead  of  their  doors. 

As  the  World  fell  by  human  passions,  so  by  human  love  it  must  be 
redeemed ; every  chosen  one  of  the  Father  has  the  privilege  of  aiding 
in  this  redemption,  by  his  hands,  his  brain,  and  his  soul ; covering  the 
earth  with  verdure,  filling  the  air  with  perfume,  storing  the  granary 
with  fruit.  The  earth  was  before  this  a servant  only;  now  it  is  a part- 
ner, bound  by  celestial  ties.  Whatever  they  produce  bears  the  stamp 
of  excellence— of  those  who  put  their  souls  into  the  soil,  and  give  it  all 
the  affection  which  others  bestow  on  wife  and  child,  and  money  and 
honors. 

They  hold  to  the  dogma  that  those  who  die,  only  leave  their  bodies, 
but  do  not  go  away,  out  of  the  sight  of  those  who  are  purified  and 
exalted  by  the  gift  of  grace,  which  enables  them  to  see  the  world  of 
spirits,  moving  about  in  the  air,  invisible  to  all  others. 

This  is  also  a belief  of  the  Spiritists,  although  the  Shakers  claim  to 
have  been  first  in  its  discovery.  They  believe  that  this  spirit-seeing  is 
to  increase  as  souls  become  pure,  until  many  all  over  the  world  will  see 
the  spirit  forms  of  those  who  have  lived  before  them.  In  that  time  the 
real  resurrection  will  have  come,  in  the  change  from  blindness  to 
spiritual  sight. 

Every  Shaker  settlement  is  a school,  scattering  ideas  on  all  sides; 
teaching  that  the  church  of  the  future  will  be  an  American  Church ; 
the  old  law  is  abolished ; the  new  dispensation  is  begun ; intercourse 
between  heaven  and  earth  is  restored  ; God  is  king,  and  priest ; the  sin 
of  Adam  is  atoned,  and  man  is  free  except  as  to  his  own  acts  ; every 
human  soul  will  be  saved ; heaven  is  to  be  on  this  earth  when  it  is 
purified  by  men’s  labor  and  love  into  its  original  Eden  state. 

Every  great  revival  of  religion  results  in  a new  union  of  saints,  and 
there  are  eighteen  now  in  the  United  States.  (1)  Water  Yliet,  Albany 


580 


DENOMINATIONS  IN  THE  UNITED  STATES. 


County,  (the  original  society);  (2)  Mount  Lebanon;  (3)  Groveland, 
Livingston  County,  in  New  York  State;  (4)  Hancock,  and  (5)  Tyring- 
ham,  Berkshire  County  ; (6)  Harvey,  and  (7)  Shirley,  Middlesex  County, 
in  Massachusetts ; (8)  Enfield,  Grafton  County,  and  (9)  Canterbury, 
Merrimac  County,  in  New  Hampshire  ; (10)  Alfred,  York  County,  and 
(11)  New  Gloucester,  Cumberland  County,  in  Maine;  (12)  Enfield, 
Hartford  County,  Connecticut,  (the  birth-place  of  Meacham,  the  Shaker 
Moses) ; (13)  White  Water,  Hamilton  County;  (14)  Water  Vliet,  Mont- 
gomery County;  (15)  Union  Village,  Warren  County,  and  (16)  North 
Union,  Cuyahoga  County,  Ohio;  (17)  Pleasant  Hill,  Mercer  County, 
and  (18)  South  Union,  Logan  County,  Kentucky. 

The  whole  number  is  about  seven  thousand. 

They  seem  to  have  no  interest  in  the  outside  world ; reading  no  news- 
papers, and  few  books,  scarcely  more  than  the  Bible.  They  have  no 
political  meetings,  and  never  vote.  God  is  their  only  right,  and  obedi- 
ence to  his  will  their  only  freedom. 

The  members  sign  a covenant,  and  submit  to  the  direction  of  an 
Elderess,  and  the  present  one  is  named  B§tsy  Bates,  Elderess  Betsy, 
the  title  Mother  being  reserved  for  Ann  Lee,  who  is  visible  to  spiritual 
eyes  among  them.  The  chief  Elder  is  Daniel  Boler.  There  are  two 
orders,  Probationers  and  Covenanters.  The  first  stage  of  the  celestial 
trial  allows  the  use  of  the  private  fortune  and  other  little  indulgences, 
but  the  second  is  a vow  of  chastity,  and  a community  of  goods. 

They  do  not  teach  that  celibacy  is  right  in  every  person  and  in  every 
place,  but  as  marriage  is  a great  source  of  temptation  to  do  evil  (as  wine 
leads  to  intemperance,)  this  temptation  must  be  put  away  by  those  who 
would  become  saints,  and  aid  in  redeeming  the  world  from  $in. 

They  teach  that  there  are  two  orders  in  the  world,  of  Generation  and 
of  Resurrection.  The  saints  are  in  the  resurrection  order. 

The  present  danger  to  the  peaceful  flow  of  the  society  is  that  there  is 
a man  among  them  who  has  new  ideas,  Elder  Frederick  W.  Evans, 
who  is  the  official  expounder  of  their  doctrines.  Elder  Boler  represents 
the  divine  principle  among  them,  and  Frederick  the  art  and  govern- 
ment of  their  society. 

Their  agriculture  is  perfect,  always  improving  while  using  the  soil. 
Their  architecture  is  scientific,  every  building  being  provided  with  fans, 
flappers,  drafts,  and  ventilating  shafts. 

They  have  no  need  of  doctors  or  medicine.  They  say  that  they  ‘ ‘ have 
had  but  one  case  of  fever  in  forty  years,  and  that  was  wholly  their  fault. 
Fresh  air  is  the  only  medicine  needed  by  Shakers.” 

The  art  of  music  is  cultivated  with  great  success,  some  of  their  tunes 
having  spirit  and  fire,  electrifying  the  hearers,  most  especially  the 
saints. 

In  poetry  their  success  is  not  so  apparent  to  others,  although  the 
saints  seem  to  regard  their  poetic  efforts  as  the  direct  inspiration  of  the 
“spirits.” 

Their  eloquence  has  been  heard  in  nearly  every  State  in  the  Union, 
and  if  we  regard  the  numbers  convinced  and  drawn  into  the  society, 
the  art  has  not  yet  been  cultivated  to  a very  great  perfection. 


JEWS. 


581 


In  painting  and  all  decorative  arts  they  have  as  yet  found  but  little 
to  engage  their  attention. 

A cultivated  man  of  the  world,  busy  with  its  activities,  earnest  in 
the  walks  of  science  and  art,  “ posted  ” in  the  progress  of  society,  would 
pronounce  them  a dull,  indifferent,  lazy-witted,  ignorant,  superstitious, 
visionary  set  of  imitation  monastics,  who  are  never  acceptable  in  any 
light. 

One  of  the  best  signs  of  the  real  progress  of  grand  and  true  ideas  of 
human  freedom  from  old  exploded  ideas  in  America  is  found  in  the 
fact  that  there  are  so  few  who  can  sell  themselves  body  and  soul,  to 
such  wild  and  weird  illusions. 

JEWS  OF  THE  UNITED  STATES  OF  AMERICA. 

The  first  appearance  in  our  country  of  a community 
Congregations.  ^ men  professing  Judaism  dates  from  the  year  1694. 
They  who  formed  it  were  a number  of  wealthy  families  of  Spanish  and 
Portuguese  descent.  Having  emigrated  from  some  of  the  West  India 
islands,  they  settled  in  Newport,  It.  I.  The  Synagogue  they  erected 
and  the  burial  ground  they  purchased  are  still  objects  of  considerable 
interest.  Though  no  longer  in  use  by  reason  of  the  absence  of  any 
Israelites,  care  is  taken  that  they  be  always  kept  in  perfect  order.  In- 
structions were  left  to  that  effect  by  Judah  Touro,  an  American  born 
of  the  Hebrew  persuasion.  Among  his  munificent  legacies  to  Jews 
and  Christians,  he  bequeathed  the  necessary  means  to  carry  out  his 
intentions  respecting  the  preservation  of  those  two  places  associated 
with  the  establishing  of  his  brethren  in  this  land. 

The  next  settlement  of  Jews  was  in  New  York,  in  the  year  1729. 
Before  that  period  scarcely  any  of  the  ancient  faith  could  be  met  in 
that  city.  But  since  then  the  influx  of  foreigners  has  been  remarkably 
perceptible  in  the  increase  of  Israelites.  Their  number  is  said  to  reach 
at  present  seventy-five  thousand,  which,  if  those  residing  in  Brooklyn 
be  calculated  together,  will  probably  amount  to  one  hundred  thousand. 
Their  synagogues  are  very  many,  and  they  compare  well  in  architec- 
tural beauty  and  elegance  with  the  handsomest  churches  adorning  that 
State. 

Savannah,  Ga.,  had  formed  in  1733  a religious  body,  which,  till 
recently,  remained  the  only  congregation.  But  ritual  differences  gave 
rise  to  the  establishment  of  another  Synagogue,  more  in  consonance 
with  the  customs  and  taste  of  the  worshipers. 

In  Charleston,  S.  C.,  the  Jewish  congregation  has  records  going  as 
far  back  as  1765.  And  up  to  1843  there  was  but  that  first  established. 
About  that  time,  however,  a division  of  opinions  touching  certain 
ritual  questions  occasioned  a separation,  and  another  was  formed  by 
those  who  disapproved  of  changes  in  the  Synagogue  service.  In  late 
years  mutual  concessions  effected  a reconciliation,  and  the  two  congre- 
gations merged  into  a flourishing  one. 

The  oldest  congregation  in  Philadelphia  was  organized  in  1782,  prin- 
cipally—as  usual  in  those  days — by  men  of  Spanish  and  Portuguese 


582 


DENOMINATIONS  IN  THE  UNITED  STATES. 


extraction.  But  in  the  course  of  years,  persons  from  the  North  of 
Europe  constituted  themselves  into  separate  bodies.  At  present  eight 
synagogues  are  open  for  worship  to  the  Jewish  population.  The  latter 
is  variously  reckoned.  But  ten  thousand  would  seem  to  approach 
the  correct  number.  Congregations  of  Hebrews  can  be  found  also  in 
smaller  cities  of  Pennsylvania,  increasing  in  proportion  to  the  advanta- 
ges that  the  respective  places  offer  to  industry ; for,  it  may  be  safely 
asserted,  that  wherever  commerce  flourishes  there  Israelites  take  up 
their  abode. 

Richmond,  Va.,  had  one  Synagogue,  during  a period  of  nearly  half  a 
century.  But  within  the  last  thirty  years  the  settling  of  foreigners  in 
that  city  added  considerably  to  the  number  of  Jewish  houses  of  prayer. 

A State  whose  Hebrew  citizens  rival  those  of  New  York  and  Penn- 
sylvania in  standing  and  wealth  is  Ohio.  Cincinnati  especially  con- 
tains several  congregations  noted  for  the  commanding  influence  of  their 
members.  Fifty  years  ago  a person  in  search  of  a synagogue  might, 
perhaps,  have  found  a few  worshipers  in  a hired  room.  Now  structures 
of  imposing  stateliness  and  grandeur  will  meet  his  vision  in  various 
localities. 

Maryland,  since  the  year  1823,  in  which  a congregation  was  organ- 
ized, has  witnessed  a vast  increase  of  Jewish  inhabitants.  Baltimore 
alone  counts  five  synagogues,  some  of  which  are  thronged  with  wor- 
shipers on  each  revolving  Sabbath,  and  on  the  festivals. 

New  Orleans,  La.,  which  the  opulent  Judah  Touro  had  chosen  for 
his  residence,  has  a Synagogue  largely  endowed  by  his  liberality.  It 
is  not  quite  so  old  as  that  which  German  Israelites  founded  in  1828 ; 
nevertheless,  its  status  has  not  been  impaired  by  the  progress  which 
the  last  named  has  attained. 

Number  of  Jews  To  offer  a detailed  account  of  Jewish  congregations 
in  the  U.  S.  which  have  sprung  up  in  our  midst  within  the  last  half 
a century  would  be  to  allow  this  article  a space  exceeding  the  limits  we 
purpose  assigning  to  it.  Indeed,  so  rapidly  do  those  religious  organiza- 
tions increase,  that  it  might  baffle  the  endeavors  of  giving  correct  sta- 
tistics. Suffice  to  say,  that  the  descendants  of  the  patriarchs  can  be  found 
through  the  length  and  breadth  of  the  Union.  Whether  we  travel  in 
the  New  England  States,  or  in  the  distant  regions  of  the  West,  houses 
of  worship  will  be  met  which  resound  with  prayers  uttered  by  the  out- 
casts of  Judea.  Possessing  no  other  data  than  the  aforesaid  to  form  a 
criterion,  we  may,  in  the  aggregate,  put  down  the  number  of  Jews  in 
the  United  States  to  about  half  a million. 

Rituals  In  Prece(^ng  pages,  the  name  of  Spanish  and 
Portuguese,  in  contradistinction  to  that  of  German  Jews, 
has  been  mentioned.  The  reader  may  feel  curious  to  know  in  what 
they  differ.  With  regard  to  the  tenets  of  their  faith,  they  hold  pre- 
cisely the  same  views.  They  both  accept  the  thirteen  creeds  laid  down 
by  Maimonides,  (see  the  first  article  on  this  subject,)  and  conform  like- 
wise to  the  traditional  rules  embodied  in  the  Talmud.  The  long  dis- 
persion, however,  and  the  interruption  of  communication  consequent 
thereupon,  caused  a notable  diversity  in  the  liturgy,  but  specially  in  the 


JEWS. 


583 


pronouncing  of  the  Hebrew  language;  those  whose  ancestors  dwelt, 
previous  to  the  expulsion  of  1492  by  the  edict  of  Ferdinand  and  Isa- 
bella, in  the  Iberian  land,  giving  to  it  a softer  sound  than  their  co-re- 
ligionists, who  are  of  Teutonic  origin.  It  would  be  impossible  at  this 
distance  of  time — and  since  the  language  has  ceased  to  be  spoken — to 
ascertain  which  accent  is  the  most  correct.  Grammarians  appear  to 
favor,  if  not  in  toto,  partly  at  least,  that  of  the  Spanish  and  Portuguese 
Jews. 

With  respect  to  the  liturgy,  that  of  the  Germans,  for  ordinary  occa- 
sions, contains  the  traditional  prayers  in  a more  condensed  form.  But 
for  the  festivals  and  fast  days  it  abounds  in  poetical  compositions  of 
little  merit  and  of  obscure  meaning. 

Reform  and  This  fact  has  furnished  the  ground  for  the  introduction 

Orthodox.  0f  radical  changes  in  the  Synagogue.  It  was  argued 
that  to  detain  the  congregation  with  the  recital  of  that  which  requires 
a comment  to  understand,  would  be  to  estrange  them  from  the  worship. 
That  the  absence  of  mind  exhibited  by  many,  during  the  reading  of 
that  portion  of  the  ritual,  was  detracting  from  the  sanctity  of  the  ser- 
vice. And  that  unless  it  be  expunged  the  rising  generation  would  join 
religious  communions  more  congenial  to  their  feelings. 

The  pruning  knife  was  then  unsparingly  used,  but,  as  it  often 
happens,  no  sooner  was  the  natural  reluctance  of  altering  what  had 
stood  for  centuries  overcome,  than  a desire  for  changes  of  a different 
nature  found  strong  advocates. 

Heretofore  simplicity  had  characterized  the  Jewish  worship.  A 
Reader  (Hhazan,)  chosen  by  the  congregation,  chanted  the  established 
prayers,  and  the  audience  made  the  responses.  Either  that  individual, 
or  another  possessed  of  the  requisite  knowledge,  delivered  an  occasional 
lecture  explanatory  of  the  Biblical  lesson  of  the  week,  or  instructive  of 
the  duties  connected  with  some  approaching  holiday.  But  that  system 
was  declared  by  Jews  of  the  modern  school  incompatible  with  the 
wants  of  the  age.  First  vocal  music  was  introduced,  and  soon  after 
instrumental  music  echoed  in  the  synagogue.  Hymns  in  English  and 
German  superseded  Hebrew  psalmodies;  and  preaching,  which  had 
been,  however  welcome,  a mere  adjunct,  became  the  most  indispensa- 
ble part  of  the  service. 

These  innovations,  to  which  many  Israelites  object,  because  they 
divest  the  synagogue  of  the  venerable  appearance  which  antiquity 
gives  it,  and  because  they  dress  it  in  a garb  foreign  thereto,  would 
nevertheless  have  been  tolerated,  as  not  encroaching  absolutely  upon 
the  tenets  of  Judaism;  but  when  the  innovators  went  further,  and 
erased  from  the  ritual  every  mention  of  the  restoration  of  their  people 
to  Palestine,  every  allusion  to  the  resurrection  of  the  dead,  and  taught 
in  their  sermons  the  abrogation  of  the  dietary  laws,  then  a schism 
divided  the  Jews  into  two  camps;  so  that  at  present  they  are  dis- 
tinguished in  almost  all  cities  by  the  name  of  orthodox  and  reformers. 

Charities  But,  n°twBhstanding  this  diversity  of  opinions,  they 
generally  unite  in  objects  of  benevolence.  It  is  the 
acknowledged  merit  of  Israelites  that  they  are  very  solicitous  for  the 


581 


DENOMINATIONS  IN  THE  UNITED  STATES. 


welfare  of  their  needy  brethren.  They  will  never  suffer  the  destitute 
to  be  an  incubus  upon  society  at  large.  Rarely  is  any  of  their  faith  an 
inmate  of  the  alms-house,  and  more  rarely  is  any  arrested  as  a vagrant 
or  an  outlaw.  Charitable  associations  supplying  food,  garments,  fuel 
and  house-rent ; loan  societies,  to  encourage  the  industrious ; hospitals, 
orphan  asylums;  foster-houses,  and  homes  for  the  invalid  and  the 
decrepit,  are  supported  wherever  a Jewish  community  exists.  In- 
calculable is  the  sum  yearly  spent  upon  the  maintenance  of  these 
institutions,  and  the  effect  thereof  can  be  seen  in  the  general  absence 
of  Jewish  mendicants,  Indeed,  the  facility  with  which  assistance 
may  be  obtained,  has  doubtless  encouraged,  in  various  instances,  idle 
habits.  Sensible  of  this  fact,  and  anxious  to  prevent  imposition,  the 
directors  of  beneficial  associations  have  been  endeavoring  of  late  to 
correct  the  evil  by  a fusion  of  all  charities,  under  the  guidance  of  a 
Board  of  Managers.  These  are  men  that  have  the  capacity  to  discrimi- 
nate, and  leisure  to  examine  into  each  case  coming  under  their  notice. 
Chicago  took  the  lead  in  the  matter,  Philadelphia  followed,  and  other 
cities  are  active  to  bring  it  to  a successful  completion. 

Secret  «ociet;es  Within  the  last  decade  three  secret  societies  have  been 
started,  and  they  are  rapidly  spreading  among  our  Jew- 
ish population.  The  first,  called  “The  Sons  of  the  Covenant,”  is  the 
oldest,  and  consequently  the  largest.  Under  its  auspices  several  public 
charities  had  their  origin.  The  second,  named  “The  Free  Sons  of 
Israel,”  has  been  divided  into  two  orders,  “ The  Independent  S.  of  I.,” 
and  “The  Improved  S.  of  I.”  The  third,  styled  “The  Iron  Band,” 
bids  fair  to  become  very  popular,  for,  in  a short  lapse  of  time,  one 
hundred  and  fifty  lodges  were  installed. 

All  the  three  are  founded  upon  the  same  principle,  and  they  aim  to 
reach  the  same  end.  An  amount,  varying  with  the  age  of  the  appli- 
cant, is  demanded  before  his  initiation,  and  he  is  likewise  bound  to  pay 
a fixed  yearly  subscription.  That  entitles  him,  if  unable  to  follow  his 
habitual  vocation,  because  of  sickness,  to  five  dollars  a week.  At  his 
death  his  funeral  expenses  are  defrayed,  and  his  heirs  receive  a thou- 
sand dollars. 

Should  any  member  in  good  standing  be  in  need,  a grant  is  made  by 
the  lodge  to  which  he  is  affiliated,  for  his  temporary  relief ; and  in  a 
manner  to  spare  his  feelings. 

Schools  Not  *ess  hee(^ul  than  in  dispensing  charity,  the  Jews 

of  our  country  are  in  affording  education.  Recent  sta- 
tistics show  that  the  average  attendance  of  their  children  to  schools 
exceeds  that  of  other  denominations.  The  majority,  recognizing  the 
advantages  of  our  admirable  system,  avail  themselves  of  our  public 
schools,  and  have  their  sons  and  daughters  taught  there.  But  some 
parents,  wishing  to  combine  religious  with  secular  instruction,  prefer 
those  institutes  where  a portion  of  the  time  is  given  to  studying  the 
Hebrew  language  and  the  ritual.  Institutions  of  that  kind,  however, 
are  neither  popular  nor  numerous;  the  Israelites  of  the  United  States 
evidently  preferring  to  blend  with  the  rest  of  their  fellow  citizens  in 
all  things  which  do  not  immediately  appertain  to  their  peculiar  belief. 


JEWS. 


535 


Colleges. 


But  to  facilitate  the  acquiring  of  the  ancient  tongue,  almost  every  con- 
gregation has  a school  attached  to  it,  where  that  branch  of  education  is 
imparted  during  the  afternoon  or  evening. 

In  addition  to  that,  Sunday  Schools  are  frequented  by 
un  ay  c oo  s.  cj1jj(jren  both  sexes.  A Philadelphia  lady,  highly 
accomplished,  and  devoted  to  her  people,  started  the  idea,  about  thirty 
years  ago,  of  establishing  such  an  organization.  Her  exertions  were 
crowned  with  success.  Sunday  Schools  have  spread  everywhere,  and 
they  command  the  hearty  support  of  the  community.  Hundreds  of 
pupils  attend  with  regularity,  and  their  gratuitous  teachers  take  pride 
in  the  task  voluntarily  assumed. 

A great  want  yet  felt,  and  not  easily  supplied,  is  the 
existence  of  colleges  for  the  training  of  ministers.  To 
this  day  none  of  the  Readers  and  Preachers  at  the  Synagogue  can 
claim  the  United  States  of  America  as  their  birthplace,  or  as  the  nur- 
sery of  learning  in  which  their  minds  were  shapen.  Foreigners  fill  all 
positions  in  the  Jewish  Church,  and  some  of  them  too  far  advanced  in 
life  to  become  conversant  with  the  vernacular,  others  unable  to  learn 
it  by  reason  of  their  surroundings  and  occupations ; so  that  the  Ger- 
man is  the  vehicle  of  religious  teaching  in  most  of  the  pulpits.  An 
effort  to  establish  colleges  was  made  in  Cincinnati  and  in  New  York, 
but  it  proved  abortive.  One  has  been  in  existence  for  the  last  four  years 
in  Philadelphia,  but  it  has  not  met  with  due  encouragement.  An  idea 
seems  to  prevail  that  as  long  as  Europe  can  furnish  America  with 
Rabbis,  the  means  necessary  for  the  support  of  seminaries  and  acade- 
mies may  be  bestowed  on  other  objects.  A few  years  will  reveal  the 
extent  of  an  error  so  generally  entertained.  The  youths  of  the  Hebrew 
faith,  having  grown  to  manhood,  will  demand  to  be  guided  by  indi- 
viduals identified  with  them  in  language  and  national  feelings. 

Journals  Papers  mainly  devoted  to  the  interest  of  the  Jewish 
Church  are  still  few.  New  York  publishes  four  weekly, 
one  entirely  in  English,  (the  Jewish  Messenger,)  two  in  English  and 
German,  (the  Hebrew  Leader  and  the  Jewish  Times,)  and  another  in 
Hebrew,  (the  Observer.)  In  Brooklyn,  one  entitled  the  Era  has  just 
begun  to  appear.  Cincinnati  issues  one  in  English,  (the  Israelite,) 
and  another  in  German,  (the  Deborah.)  In  San  Francisco,  Cal.,  two 
periodicals  called  “The  Gleaner”  and  “The  Hebrew”  are  printed, 
and  occasionally  we  hear  of  some  ineffectual  endeavors  to  give  there 
and  elsewhere  the  Jewish  press  a larger  scope.  A severe  loss  journalism 
sustained  in  the  cessation  of  a monthly  magazine  named  “The  Occi- 
dent,” ably  conducted  for  upwards  of  a quarter  of  a century  in  Phila- 
delphia. After  the  decease  of  its  editor  and  proprietor,  an  attempt  was 
made,  for  a time,  to  prevent  its  extinction,  but  it  failed. 

Literary  Asso-  An  increasing  taste  for  polite  literature  is  evinced  by 
tions.  -the  rising  in  our  midst  of  associations  which  aim  at  the 
mental  improvement  of  their  members.  Various  subjects  are  debated, 
short  essays  prepared,  select  portions  of  the  classics  read,  upon  all  of 
which  the  sharp  criticism  of  appointed  judges  is  passed. 


586 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Publication  So-  But  what  bids  fair  to  promote  the  cause  of  learning, 
ciety.  but  specially  of  Jewish  literature  among  the  Hebrews  of 
this  land,  is  the  project  recently  set  on  foot  of  forming  a publication 
society.  Properly  speaking,  it  might  be  termed  a revival,  because 
some  twenty-five  years  ago  it  existed,  and  gave  to  the  public  pamphlets 
and  volumes  as  valuable  as  they  were  interesting.  But  it  was  suffered 
to  die  out.  Now  a new  spirit  has  exhibited  itself  in  various  circles, 
and  the  promises  for  a speedy  accomplishment  of  that  design  are  very 
flattering.  It  is  proposed  that  a translation  of  the  Old  Testament, 
more  agreeable  to  the  text  than  the  authorized  version,  shall  be  the 
first  fruit  offered  to  American  Israelites.  That  all-important  work 
is  to  be  followed  by  others,  which  multitudes  may  read  with  profit  and 
procure  for  a nominal  sum. 

Board  of  Dele-  The  credit  of  having  imparted  a fresh  impetus  to  the 
gates.  undertaking,  is  vastly  due  to  the  Board  of  Hebrew  Dele- 
gates. That  body  lent  its  influence,  and  offered  its  support  in  this 
instance,  as  it  has  in  many  others,  since  its  organization.  Sixteen  years 
ago  a few  prominent  men  of  the  Jewish  persuasion,  met  to  consult  how 
they  could  effectually  redress  any  public  wrong  done  them,  as  a relig- 
ious body,  and  how  they  could  cast  a protecting  shield  around  the  life 
of  millions  of  their  fellow  believers  continually  exposed  to  persecution 
in  benighted  countries.  They  issued  a circular,  urging  each  congrega- 
tion to  send  two  delegates  to  a meeting  which  would  be  held  in  New 
York.  The  response  was  not  at  first  encouraging,  yet  it  did  not  deter 
those  zealous  few  from  carrying  out  their  intentions.  They  formed  an 
association  whose  inherent  vigor  has  been  displayed  in  many  a case  of 
emergency.  Through  its  energetic  remonstrances  injustice  against  the 
Hebrews,  even  in  our  midst,  was  prevented.  By  its  strong  appeals  the 
government  of  the  United  States  interposed  on  behalf  of  the  oppressed. 
It  likewise  seasonably  rebuked  narrow-mindedness  and  prejudice 
among  high  officials,  and  forced  such  before  the  bar  of  public  opinion. 
The  Board  of  Delegates  joined  similar  organizations  originated  in 
Europe,  for  the  mental  and  moral  elevation  of  the  scattered  members 
of  the  Hebrew  race.  It  has  encouraged  agricultural  schools  in  the 
Holy  land,  the  introduction  of  a better  system  of  education  in  the 
Barbary  States ; the  sending  of  a missionary  to  rescue  the  Falasha 
Jews  from  heathenism.  It  has  encouraged  emigration  to  this  country 
of  freedom  among  the  Hebrews  still  weighed  down  by  relentless  despot- 
ism, and  whenever  and  wherever  the  hand  of  tyranny  was  raised  to 
strike,  it  strove,  though  not  always  effectively,  to  parry  the  blow. 
That  young  but  energetic  association,  alive  to  the  advantage  of  foster- 
ing love  for  ancient  literature,  and  a strong  desire  to  rear  Ministers  “to 
the  manner  born,”  is  now  actively  engaged  in  working  out  these  two 
objects.  It  wfill  shortly  be  seen  whether  the  time  is  yet  ripe  for  the 
consummation  of  such  an  enterprise. 

standing  of  the  It  would  be  superfluous  to  say  that  the  Jew  labors 
Jews  in  theU.  s.  uncler  no  disability,  political  or  civil,  in  our  Union.  All 
avenues  to  greatness  are  open  equally  to  him  as  to  any  member  of  the 
community.  He  is  in  every  sense  of  the  word  the  peer  of  his  fellow 


MORMONISM. 


587 


citizens  of  another  creed.  This  knowledge  imparts  to  him  the  full 
dignity  of  manhood,  and  while  raising  him  in  his  own  estimation  it 
develops  all  his  capacities.  On  the  bench,  as  well  as  in  the  busy  marts 
of  trade,  alike  among  the  medical  as  among  the  legal  faculty,  he  occu- 
pies a seat,  and  the  hall  of  legislation  has,  more  than  once,  heard  his 
voice.  In  this  country,  wrested  from  tyranny,  and  devoted  to  liberty, 
the  Jew  can,  like  his  ancestors  in  the  days  of  Solomon,  “sit  under  his 
vine  and  his  fig  tree,  with  none  to  make  him  afraid.’ 7 


MORMONISM. 

Joseph  Smith,  Jr.,  was  born  in  the  town  of  Sharon,  Windsor  County, 
Vermont,  December  13th,  1805.  In  1816  his  parents,  then  living  in 
Royalton,  Vermont,  moved  to  Palmyra,  New  York.  There  were  nine 
brothers  and  sisters:  Alvin,  Hyrum,  Sophronia,  Joseph,  Samuel  H., 
William.  Catherine,  Carlos,  and  Lucy. 

They  were  poor,  living  from  the  sale  of  “ cakes  and  beer,”  and  street- 
peddling, until  they  took  a farm  two  miles  south  of  Palmyra,  in  Man- 
chester, where  they  lived  in  a log-house  of  their  own  make.  A frame 
house  begun  by  them  was  never  finished.  In  its  garret  Joseph  “ trans- 
lated” the  “Mormon  Bible.” 

The  family  gained  but  little  real  friendship  among  the  neighbors, 
being  more  noted  for  their  skill  in  the  use  of  “ mushrat”  traps,  the  gun, 
and  fishing-tackle,  than  for  farming ; while  tradition  is  well  stocked 
with  accounts  of  various  night  expeditions  among  hen-roosts  and  sheep- 
folds,  smoke-houses,  and  other  movable  property,  which  somehow 
“ became  scarce,”  and  all  of  which  losses  were  charged  in  the  general 
account  against  the  “ lazy,  whisky-drinking  Smiths.” 

Joseph  was  aroused  by  a “revival,”  joined  a class  in  a Methodist 
church  on  probation,  but  fell  away  after  a short  trial,  when  he  was 
about  twelve  years  old. 

Schemes  of  money-digging  were  started  by  him  over  and  over  again  for 
several  years,  which  were  carried  on  at  midnight,  with  many  solemn 
mummeries,  always  drawing  whatever  gold  there  was  in  the  case  from 
the  pockets  of  his  dupes. 

He  was  also  gifted  at  telling  fortunes,  and  describing  the  whereabouts 
of  lost  property,  by  the  use  of  a seer-stone,  which  was  found  in  digging 
a well,  and  was  a piece  of  milky-quartz,  rudely  shaped  like  a baby’s 
foot. 

These  matters  having  been  often  ridiculed  in  papers,  Joseph  Smith, 
Jr.,  became  known  for  his  impostures,  and  was  visited  by  Higdon,  who 
suggested  the  scheme  of  producing  a new  Bible,  or  “ Book  of  Mormon,” 
the  foundation  for  which  should  be  the  “Manuscript  Found.”  This 
was  the  work  of  Rev.  Solomon  Spaulding,  who  had  retired  from  the 
pulpit  on  account  of  ill  health,  and  to  while  away  the  time  engaged  in 
the  study  of  archaeology,  visiting  many  of  the  Indian  mounds  in  the 
West. 


588 


DENOMINATIONS  IN  THE  UNITED  STATES. 


He  conceived  the  idea  of  writing  a romance  which  should  pretend  to 
give  a history  of  the  ancient  inhabitants  of  the  American  wilderness, 
and  account  for  the  mounds  that  have  so  long  baffled  the  researches  of 
scholars  and  archaeologists.  His  theory  was  that  the  Indians  were 
descendants  of  the  lost  ten  tribes  of  Israelites,  and  a lively  imagination, 
aided  by  a classical  education,  developed  this  into  a very  entertaining 
romance,  full  of  mythical  and  legendary  inventions. 

The  work  was  not  kept  secret,  the  author  delighting  m reading  parts 
of  it  to  friends,  at  different  times,  during  three  years,  when,  in  1812,  he 
offered  it  to  Mr.  Patterson,  a printer  in  Pittsburg,  Pa.,  for  publication. 
“The  Manuscript  Found”  was  declined,  but  not  returned  at  once  to 
its  author,  and  one  of  Patterson’s  employees,  Sidney  Higdon,  made  a 
copy  of  it  for  himself.  Mr.  Spaulding  died  in  1827,  leaving  the  work 
with  his  widow,  who  was  then  living  in  Amity,  Otsego  County,  N.  Y. 
Higdon  then  ventured  to  use  his  copy,  and  called  on  Smith,  near 
Palmyra,  where  the  business  of  making  the  Book  of  Mormon  was  soon 
begun. 

The  additions  and  changes  copied  or  imitated  from  the  Bible,  were 
probably  the  work  olf  the  three,  Higdon,  Cowdery,  and  Smith.  The 
“visions”  were  first  announced  soon  after  these  “assistants”  (Higdon 
and  Cowdery,)  had  been  at  work  with  Smith  in  the  garret  of  the  house 
on  the  farm. 

Soon  after  the  visits  of  Rigdon  and  Cowdery  to  Smith’s  house,  Joseph 
announced  that  he  had  seen  “ a vision,”  in  which  all  his  sins  had  been 
forgiven,  and  he  had  been  instructed  that  “ all  present  religions  were 
false,  and  none  of  them  acceptable  to  God ; and  that  the  true  Gospel 
should  be  revealed  to  him  in  a history  which  was  engraved  on  metallic 
plates,  which  were  hidden  in  a certain  place,  where  they  had  been 
buried  by  the  American  Indians,  who  were  a remnant  of  the  Israelites, 
and  that  he  was  the  chosen  prophet  to  make  this  known,  and  translate 
the  Gospel  to  the  world.” 

He  also  said  that  the  angel  “ commanded”  him  to  dig  at  a certain 
place,  the  time  and  manner  being  very  particularly  described,  where 
he  was  to  find  a metallic  book,  whose  leaves  were  covered  with  mystical 
characters,  which  he  alone  of  all  mankind  could  translate,  or  even  “ see 
without  instant  death.” 

This  wonderful  metallic  book  was  the  topic  of  conversation  far  and 
near  for  some  time,  but  as  no  one  had  seen  it,  and  as  it  was  seriously 
doubted  that  any  such  thing  existed,  Joseph  found  it  necessary  to  have 
another  revelation , permitting  him  to  show  it  to  eleven  witnesses,  who 
were  found  among  his  associates,  and  who  signed  their  names  to  a 
paper,  stating  that  they  had  seen  the  plates. 

The  hint  for  the  invention  of  the  “plates”  (if  there  ever  were  any,) 
was  derived  from  the  discovery  of  some  metallic  plates  bearing  written 
characters,  in  the  mounds  of  the  West,  and  in  Mexico,  which  had  been 
known  for  some  years,  were  kept  in  some  private  museums,  and  were 
described  in  the  Asiatic  Journal  in  1832.  The  letters  on  these  plates 
were  arranged  in  columns  from  top  to  bottom,  the  columns  standing 


MORMONISM. 


589 


side  by  side.  Those  found  in  Pike  County,  Illinois,  were  flat,  bell 
shaped,  having  a hole  at  the  small  end,  through  which  a ring  was  put, 
holding  six  together,  and  two  clasps  at  the  lower  end ; the  plates  being 
of  brass,  and  the  ring  and  clasps  of  iron.  Joseph  may  have  seen 
these,  or  had  a description  of  them,  for  the  page  of  characters  which 
Martin  Harris  showed  to  Professor  Charles  Anthon,  the  Greek  scholar 
of  .New  York,  was  an  imitation  of  them,  not  quite  literal,  but  very 
close. 

Martin  Harris  was  a farmer  of  some  means,  very  superstitious, 
anxious  to  get  rich  and  notorious  suddenly,  and  furnished  the  money 
to  publish  the  “ translation.”  Before  actually  doing  so,  he  thought  it 
best  to  show  a page  of  the  work  to  Professor  Anthon,  asking  his  opinion, 
who  described  it  as  “a  singular  scroll.  Consisting  of  all  kinds  of  char- 
acters, in  columns,  and  had  evidently  been  prepared  by  some  person 
who  had  before  him  at  the  time  a book  of  various  alphabets ; Greek  and 
Hebrew  letters,  crosses,  flourishes,  and  Roman  letters  inverted  or  side- 
ways, the  whole  ending  in  a rudely  drawn  circle  divided  into  compart- 
ments, full  of  strange  marks,  evidently  copied  from  a Mexican  calendar 
in  Humboldt’s  works.”  This  was  in  1832. 

These  “records,”  although  each  character  was  distinct  and  well 
known,  really  meant  nothing,  being  a mere  string  of  letters  and  signs, 
having  no  order  founded  on  language,  and  no  more  meaning  than  any 
accidental  or  fanciful  arrangement  or  jumble  of  letters.  The  inventors 
were  probably  not  aware  of  the  fact  that  the  Hebrews  from  the  earliest 
times  have  had  a reverence  for  their  language,  which,  among  the 
Scribes,  amounted  to  a superstitious  idolatry,  believing  it  to  have  been 
given  to  Adam  by  God  himself,  and  that  they  probably  never  used  any 
Egyptian  characters,  and  certainly  never  wrote  any  books  in  the 
Egyptian  language,  for  they  said  that  the  mysterious  plates  were  written 
in  the  Egyptian  language,  which  was  also  said  to  have  been  spoken  by 
the  “remnant  of  the  Israelites  in  America.” 

There  is  another  point  against  them,  of  which  they  were  probably 
not  aware ; that  the  materials  used  by  the  Hebrews  for  writing  upon 
were  never  metallic  plates,  but  were  either  stone,  waxed  tablets,  linen 
sized  with  certain  gums,  leather,  vellum,  parchment,  or  papyrus  ; spe- 
cimens of  which,  of  every  kind,  dating  from  1000  years  before  Christ, 
are  found  in  the  Abbott  Egyptian  Museum  (in  the  Historical  Society, 
New  York,)  and  in  the  British  Museum,  London,  but  not  one  “ metallic 
plate  of  gold.” 

The  “saints,”  Joseph,  Cowdery,  and  Rigdon,  say  that  the  plates 
were  actually  found  by  Joseph,  and  translated  by  him,  being  aided  only 
by  a very  large  and  curious  pair  of  spectacles,  made  of  precious  stones, 
which  were  the  Jewish  Urim  and  Thummim,  which  have  been  so  long 
lost.  (The  Urim  and  Thummim  was  the  name  given  to  the  twelve 
engraved  stones  in  the  breast-plate  of  the  Jewish  high-priest  $ con- 
taining each  one  a name  of  one  of  the  twelve  tribes.) 

The  title  will  give  an  idea  of  the  style  of  the  work. 

38 


590 


DENOMINATIONS  IN  THE  UNITED  STATES. 


“ THE 

BOOK  OF  MORMON; 

AN  ACCOUNT  WRITTEN  BY  THE  HAND  OF  MORMON,  UPON  PLATES  TAKEN 
FROM  THE  PLATES  OF  NEPHI. 

Wherefore  it  is  an  abridgment  of  the  Record  of  the  people  of  Nephi; 
and  also  of  the  Lamanites ; written  to  the  Lamanites,  which  are  a 
remnant  of  the  House  of  Israel,”  &c.,  (including  a long  sketch  of  the 
contents,  with  an  apology  and  an  injunction  to  charity  towards  its 
errors.) 

• “ By  Joseph  Smith,  Junior, 

Author  and  Proprietor. 

Palmyra : 

Printed  by  E.  B.  Grandin,  for  the  Author. 

1830.” 

The  contents  are : 1st  and  2d  Books  of  Nephi,  his  Reign  and  Ministry 
(7  and  15  chapters);  the  Book  of  Jacob,  the  brother  of  Nephi  (5);  of 
Enos  (1);  of  Jarom  (1);  of  Omni  (1);  the  Words  of  Mormon  (1);  the 
Book  of  Mosiah  (13) ; of  Alma,  the  son  of  Alma  (30) ; of  Heleman  (5) ; 
of  Nephi,  the  son  of  Nephi,  which  was  the  son  of  Heleman  (14) ; the 
Book  of  Nephi,  which  is  the  son  of  Nephi,  one  of  the  disciples  of  Jesus 
Christ  (1) ; of  Mormon  (4) ; of  Ether  (6) ; of  Moroni  (10).  Making  588 
pages,  12mo.,  small  pica. 

By  a special  agreement  (according  to  a revelation,)  Mr.  Harris  was  to 
control  the  entire  sale  and  profits  of  the  book,  the  price  being  fixed  at 
$1.25  a copy.  After  a few  weeks  of  very  slow  sales  the  Smiths  were 
permitted,  by  a special  revelation , to  assist  in  the  sale,  and  use  a part  of 
the  funds. 

The  “ translator”  neglected  to  give  his  work  the  appearance  of  design, 
which  is  so  valuable  in  historical  writings,  and  also  allowed  himself  to 
overlook  the  chronology  and  geography,  which  are  so  carelessly  noticed 
that  much  confusion  is  the  result. 

The  theory  adopted  by  the  writers  was,  that  at  the  dispersion  from  the 
Tower  of  Babel,  after  the  confusion  of  tongues,  some  tribes  found  their 
way  into  America,  by  divine  guidance,  where  their  history  is  traced  for 
1,500  years,  in  what  they  call  the  bountiful  land,  when  for  their  sins 
in  forsaking  the  true  religion  they  were  utterly  destroyed,  600  years  before 
Christ.  The  prophet  Ether  wrote  an  account  of  these  things,  (it  would 
seem  that  Ether  lived  1,600  years,)  leaving  his  “plates”  hidden  by 
divine  direction,  where  they  were  found  by  a prophet  who  came  to  the 
bountiful  land  with  a second  colony,  composed  of  Israelites  (of  the  tribe 
of  Joseph,)  600  years  before  Christ,  from  whom  the  country  was  re- 
peopled. They  in  time  divided  into  two  rich  and  powerful  nations,  the 
Nephites  and  Lamanites.  The  Lamanites  became  idolatrous  and  bar- 
barous, and  were  the  ancestors  of  the  American  Indians. 

The  Nephites  were  spiritually  very  perfect,  having  visions,  angels’ 
visits,  prophesy,  and  finally  a visit  from  Jesus  Christ  after  his  resur- 
rection, who  taught  them  the  true  Gospel,  and  gave  them  the  power  of 
foretelling  the  future.  Falling  into  temptation  and  sin,  the  Nephites  were 


MORMONISM. 


591 


destroyed  by  the  Lamanites  in  the  4th  century  after  Christ.  Their  most 
noted  prophet  was  Mormon,  who  wrote  the  history  of  his  people,  and 
left  it  with  his  son  Moroni,  who  hid  the  metallic  (gold)  plates  in  a hill 
(Camorah,)  near  Palmyra,  N.  Y.,  A.  D.,  420.  On  September  22d,  1827, 
Joseph  Smith,  Jr.,  being  directed  by  the  Lord,  found  the  plates,  which 
he  was  instructed  to  keep  secret,  for  his  instruction  only,  there  being  a 
penalty  of  “instant  death”  threatened  by  the  “angel”  in  the  vision 
for  any  other  mortal  seeing  them. 

The  theory  is  developed  in  a very  careless  and  incomplete  manner,  as 
a few  specimens  will  show. 

Mormon  finishes  and  buries  all  the  plates  in  one  chapter,  but  a little 
further  on  Moroni  fills  up  the  plates,  “until  there  is  no  more  room,” 
and  after  that  even  there  are  47  more  pages  in  the  published  work. 

The  blood  of  Jesus  Christ  cleanses  sinners  a hundred  years  before  the 
date  of  the  crucifixion,  and  the  Holy  Ghost  is  credited  with  works  300 
years  before  the  Pentecostal  Feast  Day.  Lehi  is  divinely  directed  to 
leave  Jerusalem  in  one  chapter,  which  he  does,  and  is  driven  out  by 
the  people  in  another. 

The  Nephites  build  a temple,  more  magnificent  than  Solomon’s,  in 
the  wilderness,  but  its  location  is  not  given,  nor  have  any  ruins  or  re- 
mains of  the  edifice  or  foundation  been  found.  High-Priests  and  Priests 
are  mentioned,  with  their  duties.  Baptism  was  practiced  400  years  before 
Christ.  Scalping  is  said  to  have  been  a divinely  ordered  thing,  and  in- 
troduced by  a prophet.  The  mariner’s  compass,  and  animal  magnetism 
were  known  to  the  Nephites  600  years  before  Christ. 

The  American  Revolution  is  mentioned  (in  a prediction?)  several 
hundred  years  before  it  took  place. 

The  imitations  of  the  Scriptures  are  very  numerous,  a few  of  which 
will  give  an  idea  of  the  style  and  poverty  in  invention  of  the  writers. 

Daniel  and  the  “writing  on  the  wall;”  the  Apocalypse  in  many 
places,  especially  those  passages  that  are  usually  applied  to  the  Church 
of  Rome;  Paul’s  conversion;  Peter’s  escape  from  prison;  the  incident 
of  Ananias  and  Sapphira;  Moses  watering  Jethro’s  flock ; many  mira- 
cles, such  as  those  of  Shadrach  and  the  fiery  furnace;  Elijah,  and  the 
widow’s  son;  healing  the  dumb,  &e. 

It  is  remarkable  that  the  ancient  people  on  this  continent  had  names 
(as  the  Book  of  Mormon  says)  of  noted  men  precisely  similar  to  the 
modern  orthography  of  well  known  names  in  ancient  Europe  and  Asia, 
Hebrew,  Greek,  Roman,  &c. 

Many  passages  are  copied  entire  from  the  Bible;  as  the  march  of  the 
Assyrian  King  to  attack  Jerusalem  (from  Isaiah,  x.);  almost  the  whole 
of  the  Sermon  on  the  Mount  (Matthew,  vi.);  and  many  others. 

There  are  several  sentences  which  are  peculiar  to  this  book  in  con- 
struction; as  “silence  to  reign;”  “all  eternity  is  pained;”  “that  I 
might  engraven”;  and  indicate  carelessness  if  not  ignorance  of  Eng- 
lish grammar. 

The  whole  book,  from  the  title  page  to  the  end,  bears  the  marks  of  the 
meddling  of  incompetent  hands  with  a work  of  but  ordinary  merit; 
and  its  only  claim  to  notice  is  that  it  is  the  basis  for  a religious  system. 


592 


DENOMINATIONS  IN  THE  UNITED  STATES. 


Born  in  the  very  lowest  walks  of  life,  reared  in  poverty,  educated  in 
vice,  having  no  claims  even  to  ordinary  intelligence,  coarse  and  vulgar 
in  deportment,  Joseph  Smith,  Jr.,  succeeded  in  establishing  a religious 
creed,  the  tenets  of  which  have  been  made  known  throughout  the 
civilized  world.  The  ministers  of  “The  Church  of  the  Latter  Day 
Saints  ” have  been  welcomed  in  every  continent,  by  every  people  to 
whom  they  have  come,  where  they  have  displayed  their  standard,  even 
on  the  banks  of  the  Nile  and  Euphrates,  over  the  hills  of  Palestine,  and 
among  the  profound  students  of  Europe.  Joseph  built  a city  of  25,000 
people,  in  one  of  the  most  beautiful  places  in  the  Western  world,  at 
Nauvoo,  on  the  Mississippi  river. 

He  claimed  to  be  Vicegerent  of  God,  and  was  a tavern-keeper;  he 
claimed  to  be  a prophet,  and  was  a libertine ; he  was  a minister  of  peace, 
and  a general;  a preacher  of  righteousness,  and  a profane  swearer;  a 
worshiper  of  Bacchus,  and  mayor  of  a city,  and  a bar-room  fiddler;  a 
judge  on  the  bench,  and  an  invader  of  the  civil,  social,  and  moral  re- 
lations of  men. 

Without  learning,  means,  or  experience,  he  met  the  learned  world, 
a rich  century,  and  “a  hard-hearted  and  wicked  generation,”  as  his  fol- 
lowers claim,  “with  truth  that  could  not  be  resisted,  facts  that  could 
not  be  disproved,  revelations  whose  spirit  had  so  much  God  in  them 
that  the  servants  of  the  Lord  could  not  be  gainsayed  or  resisted.  The 
pages  of  his  history,  though  his  enemies  never  ceased  to  persecute  him, 
and  hunt  for  offences  against  him,  are  as  unsullied  as  the  virgin  snow.” 

His  first  journey  as  preacher  was  into  Northern  Pennsylvania,  where 
he  found  his  wife,  Emma  Hale,  and  was  married  by  Higdon.  Mr.  Hale 
did  not  become  a Mormon. 

About  thirty  persons  in  the  vicinity  of  Manchester  professed  belief  in 
the  pretensions  of  Joseph,  and  some  few  from  a distance,  among  whom 
was  Parley  P.  Pratt,  of  Lorain  County,  Ohio,  where  there  was  a con- 
gregation under  the  charge  of  “ Rev.  Sidney  Rigdon.”  The  first  one 
who  was  “called”  to  preach,  besides  Rigdon  and  Joseph,  'was  Calvin 
Stoddard,  who  was  called  in  the  night  by  two  young  men,  who  did  it 
for  fun,  expecting  to  make  a sensation;  the  call  being  shouted  at  the 
door  in  slow  and  solemn  tones.  Stoddard  heard  and  went  to  work  the 
next  day. 

The  first  church  gathered  in  form  under  Joseph  Smith,  Sr.,  the  first 
patriarch  and  president,  was  at  Kirtland,  Ohio.  Here,  in  answer  to  the 
preaching  of  several  missionaries  sent  out  to  preach  the  Gospel  of  Nephi, 
many  converts  gathered,  and  it  seemed  to  some  reflecting  minds  that 
the  last  days  were  really  at  hand,  when  men  and  women  of  character 
and  influence,  could  be  found  to  believe  such  “revelations.”  The 
“prophet”  Joseph  was  credited  with  the  power  of  “ speaking  in  un- 
known tongues,  performing  miracles,  and  healing  the  sick.” 

Brigham  Young  joined  the  Mormons  at  Kirtland,  in  1832,  with  his 
father,  four  brothers,  and  six  sisters.  He  soon  became  the  real  leader, 
and  in  1836  was  made  president  of  the  Twelve  Apostles  (organized  in 
1834) ; the  absolute  rulers  of  the  Church.  From  that  day  to  this  he  has 
been  the  accepted  chief  of  The  Latter  Day  Saints. 


MORMONISM. 


593 


The  fortunes  of  the  Church  at  this  time  seem  to  have  been  advanced 
by  the  expulsion  of  some  of  the  early  assistants,  such  as  Harris,  Cow- 
dery  and  Whitmer ; and  also  by  unwise  persecution  by  their  neighbors. 
Joseph  and  Rigdon  escaped  on  horseback  in  the  night,  to  Independence, 
Missouri,  where  the  “saints”  were  soon  gathered  to  the  number  of 
about  twelve  hundred. 

Here  violence  again  made  them  martyrs  and  increased  their  numbers. 
Their  printing-office  was  destroyed,  several  of  the  “ saints  ” tarred  and 
feathered,  and  a few  killed  by  the  mob,  and  the  prophet  Joseph  with 
forty  others  lodged  in  jail. 

The  Mormons  at  this  time  were  charged  with  every  crime  in  the 
criminal  code,  and  were  finally  driven  from  Missouri,  in  1839,  the  main 
body  going  to  Hancock  County,  Illinois,  where  they  founded  the  city 
of  Nauvoo  in  1840,  (chartered  in  1842.)  Preachers  were  sent  out  in 
every  direction,  and  proselytes  came  in  great  numbers. 

A large  hotel  was  built,  a temple  commenced,  and  a military  legion 
organized.  Joseph  in  addition  to  his  dignitaries  as  prophet,  mayor, 
general,  and  hotel-keeper,  aspired  to  the  presidency  of  the  United  States, 
on  which  topic  he  corresponded  with  Clay  and  Calhoun.  The  converts 
at  this  time  numbered  about  100,000. 

It  was  at  Nauvoo  that  Joseph  announced  the  “ revelation”  in  favor 
of  spiritual  wives  and  polygamy,  the  prophet  setting  the  example  by 
“sealing”  to  himself  ten  spiritual  wives. 

In  a few  years  they  were  driven  out  of  Nauvoo  by  mobs,  Joseph  with 
several  having  been  killed  in  the  jail  at  Carthage,  while  in  the  custody 
of  the  authorities. 

The  killing  of  the  prophet  and  violent  persecution  of  his  people  made 
them  friends  and  sympathizers,  and  converts  flocked  to  Nauvoo.  The 
temple  was  finished  in  1844,  a few  months  after  Joseph’s  death.  It  was 
built  of  white  limestone,  128  feet  long  by  88  wide,  and  60  high. 

From  Nauvoo  they  were  also  driven,  and  led  by  Brigham  Young,  set 
out  on  the  journey  across  the  plains,  with  scanty  provisions  and  few 
animals.  This  march  has  not  been  equaled  since  the  exodus  from 
Egypt,  and  the  distance  is  six  times  that  from  Cairo  to  Jerusalem. 
They  found  an  asylum  in  a sterile  valley,  watered  by  creeks  of  brine, 
and  fields  sown  with  salt. 

They  left  their  pleasant  homes  in  Illinois,  with  all  they  contained, 
and  all  their  surroundings,  and  began  the  march  across  the  Mississippi, 
on  the  ice,  in  the  winter,  and  they  defended  themselves  against  the 
Indians  and  wild  beasts  along  the  entire  route. 

Young’s  energy  soon  put  the  colony  into  a prosperous  condition,  say- 
ing that  “ the  first  duty  of  a saint,  when  he  comes  to  this  valley,  is  to 
learn  to  grow  a vegetable,  then  how  to  rear  pigs  and  fowls,  to  irrigate 
his  land,  and  build  up  his  house.” 

They  began  another  city  and  another  temple,  and  a newspaper,  and 
laid  out  gardens  and  fields  which  were  watered  by  the  melting  snows 
of  the  Rocky  Mountains. 

“The  Church  of  the  Latter  Day  Saints”  is  a theocracy,  having  a 


594 


DENOMINATIONS  IN  THE  UNITED  STATES. 


person  for  its  head  who  claims  and  is  believed  to  be  a prophet  and 
apostle  of  God. 

This  prophet  demands  perfect  obedience,  in  virtue  of  the  authority 
of  divine  revelations,  which  are  handed  down,  from  time  to  time,  as 
occasion  demands.  From  his  decrees  there  is  no  appeal,  and  against 
his  will  there  must  be  no  resistance. 

The  creed  and  the  theology  are  subject  to  change  by  new  revelations. 
Their  present  condition  is : 

That  there  are  many  gods,  of  both  sexes;  but  to  Mormons  there  is 
but  one  God,  the  Father  of  mankind  and  Creator  of  the  earth. 

Men  and  women  are  literally  the  sons  and  daughters  of  God;  and 
are  spiritually  begotten  by  God,  in  the  heavens,  and  sent  into  this 
earth. 

God  has  a form,  of  which  the  human  form  is  an  image ; His  body 
being  of  spiritual  substance.  Spirit  is  only  matter  of  a finer  degree. 

God  is  omnipotent,  but  not  omnipresent.  He  is  every  where  present 
by  His  Holy  Spirit.  He  has  a body,  parts,  and  passions.  His  residence 
is  at  the  centre  of  the  universe,  near  the  planet  Kolob,  which  revolves 
once  a day  (a  day  is  1,000  years.)  (This  planet  has  not  yet  been  noticed 
by  astronomers.) 

Jesus  Christ  was  the  Son  of  God,  literally  begotten  by  the  Father, 
and  had  the  Spirit  of  God  in  the  body  of  a man.  After  his  resurrection 
he  had  a body  of  flesh  and  bones  only,  typical  of  man’s  resurrected 
body.  He  differs  in  nothing  from  the  Father,  except  in  age  and 
authority. 

The  Holy  Spirit  is  a subtile  fluid,  like  electricity,  and  pervades  all 
space.  Electricity  is  the  subtlest  form  of  matter.  By  the  agency  of  the 
Holy  Spirit  all  so-called  miracles  are  performed,  which  are  simply  the 
effects  of  natural  laws  of  a higher  character  than  those  known  to  U3. 
The  Holy  Spirit  is  communicated  by  laying-on  of  hands,  by  one  of  the 
properly  authorized  priesthood,  the  recipient  being  able  to  perform 
wonderful  things,  either  of  prophesy,  of  healing,  or  of  speaking  in 
unknown  tongues,  &c. 

There  are  three  Heavens,  the  telestial,  the  terrestrial,  and  the 
celestial.  The  telestial  and  the  terrestrial  heavens  are  to  be  occupied 
by  those  who  have  neither  obeyed  nor  rejected  the  gospel.  The  telestial 
is  typified  by  the  stars,  and  the  terrestrial  by  the  moon.  The  celestial, 
or  highest  heaven,  has  for  its  type  the  sun,  and  is  reserved  for  those 
who  received  the  testimony  of  Jesus,  believed  on  his  name,  were  bap- 
tized by  one  having  authority  from  him,  and  who  afterwards  lived  a 
holy  life. 

The  earth,  as  purified  and  refined,  after  the  second  coming  of  Christ, 
is  to  be  the  final  habitation  of  those  entitled  to  the  glories  of  the  celes- 
tial kingdom. 

Jerusalem  is  to  be  rebuilt,  and  Zion,  or  the  New  Jerusalem,  is  to  be 
built  in  Jackson  County,  Missouri  (whence  the  saints  were  expelled  in 
1833.) 

The  fourth  class  of  persons  are  those  who  sin  against  the  Holy  Ghost 
(which  is  apostacy  after  receiving  the  laying-on  of  hands,)  and  these  go 


MORMONISM. 


595 


away  into  everlasting  punishment,  to  remain  with  the  devil  and  his 
angels. 

For  Membership  it  is  required  to  believe  in  Jesus  Christ  as  the  Son 
of  God,  and  in  his  authorized  priesthood ; to  repent  of  all  sins ; to  be 
baptized  by  immersion ; to  receive  the  laying-on  of  hands. 

The  Faith  and  Doctrine. 

“ 1.  We  believe  in  God  the  Eternal  Father,  and  in  his  Son  Jesus 
Christ,  and  in  the  Holy  Ghost,  who  bears  record  of  them,  the  same 
throughout  all  ages  and  forever. 

“2.  We  believe  that  all  mankind,  by  the  transgression  of  their  first 
parents,  and  not  by  their  own  sins,  are  subject  to  eternal  banishment 
from  the  presence  of  God,  their  bodies  never  to  rise  from  the  dust,  and 
their  spirits  to  remain  under  the  power  of  Satan,  with  no  power  of  their 
own  to  escape  therefrom. 

“3.  We  believe  that  through  the  sufferings,  death,  and  atonement  of 
Jesus  Christ  all  mankind,  without  one  exception,  are  to  be  completely 
and  fully  redeemed,  both  body  and  spirit,  without  any  condition  on 
their  part ; the  most  righteous  man  that  ever  lived,  and  the  most  wicked 
wretch,  without  any  agency  of  their  own,  were  placed  under  the  same 
curse,  and  they  both  alike  will  be  redeemed.  (Rom.  v,  18 ; John  xii, 
32.)  Jesus  hath  destroyed  the  effect  of  the  original  sin  ; hence  eternal 
life  will  be  theirs  if  they  themselves  are  not  found  transgressors  of  the 
law. 

“ 4.  We  believe  that  infants  are  incapable  of  knowing  good  and  evil, 
and  that  therefore  there  is  no  law  given  to  them  ; hence  they  are  inno- 
cent, and  if  they  should  die  would  enjoy  eternal  life. 

“5.  We  believe  that  those  who  grow  up  to  years  of  understanding 
know  good  and  evil,  in  consequence  of  Adam’s  sin ; and  are  capable  of 
obeying  and  disobeying  a law ; and  the  penalty  for  sin  is  a second 
banishment  from  the  presence  of  God. 

“6.  We  believe  that  this  second  law  only  affects  those  who  have  done 
evil,  having  a knowledge  of  the  law,  in  this  life,  or  if  they  sin  in  igno- 
ranetfj  and  afterwards  come  to  know  the  law,  they  will  be  punished  in 
the  world  to  come.  They  are  prisoners  shut  up  in  this  world,  waiting 
with  awful  fear,  for  the  judgment,  and  cannot  devise  any  way  of  escape  ; 
but  Jesus  has  opened  a way  on  conditions. 

“7.  We  believe  the  first  condition  is  to  believe  in  God,  the  sufferings 
and  death  of  his  Son,  Jesus  Christ,  his  resurrection  and  ascension,  and 
in  the  Holy  Ghost. 

“That  the  second  condition  is  to  repent  humbly  before  God,  and  con- 
fess their  sins  with  a broken  heart  and  contrite  spirit,  to  turn  away 
from  them,  and  make  restitution  to  all  whom  they  have  injured,  as  far 
as  it  is  in  their  power. 

“The  third  condition  is  to  be  baptized  by  immersion  in  water,  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost,  for  remission  of  sins,  by  one 
who  is  called  and  authorized  of  Jesus  Christ  to  baptize. 

“ The  fourth  condition  is  to  receive  the  laying-on  of  hands,  in  the 
name  of  Jesus  Christ,  for  the  gift  of  the  Holy  Ghost,  by  the  apostles  or 


596 


DENOMINATIONS  IN  THE  UNITED  STATES. 


elders,  and  to  be  received  only  by  those  who  believe,  repent,  and  are 
baptized  into  this  church. 

“These  are  the  first  conditions;  all  who  comply  with  them  receive 
forgiveness  of  sins,  and  are  made  partakers  of  the  Holy  Spirit,  and  be- 
come the  adopted  sons  and  daughters  of  God,  being  born  again,  first  of 
water,  then  of  spirit,  and  become  children  of  the  kingdom,  heirs  of  God, 
saints  of  the  Most  High,  the  church  of  the  first-born,  the  elect  people, 
and  heirs  to  a celestial  inheritance,  eternal  in  the  presence  of  God. 

“8.  It  is  the  duty  and  privilege  of  the  saints  to  believe  in  and  enjoy 
all  the  gifts,  powers,  and  blessings  which  flow  from  the  Holy  Spirit, 
such  as  revelation,  prophesy,  visions,  the  ministry  of  angels,  healing 
the  sick  by  laying  on  of  hands,  the  working  of  miracles,  and  all  the 
gifts  mentioned  in  Scripture.  Inspired  apostles  and  prophets  are 
necessary  to  be  in  the  Church  in  these  days.” 

They  also  believe  in  the  Millenium  in  a certain  way,  and  they  teach 
that  the  latter  days  are  now  passing. 

The  church  services  are  conducted  on  the  model  of  the  Methodist 
Church,  with  the  variation  of  giving  the  sacrament  of  water  and  bread 
during  the  sermon. 

All  members  of  the  church  are  required  to  assent  to  the  belief  in  one 
God,  and  one  Christ ; in  the  prophet  Mormon,  in  the  prophet  Joseph 
Smith,  Junior,  and  in  the  Church  of  the  Latter  Day  Saints. 

The  ceremony  of  admission  to  membership  includes  a stripping, 
anointing  with  spiced  and  perfumed  oil,  the  recitation  of  passages  of 
Scripture  from  the  Bible  and  from  “Mormon;”  robing  in  a peculiar 
dress,  giving  a new  name,  and  the  rehearsal  of  a kind  of  drama  which 
symbolizes  the  creation,  man’s  fall,  Christ’s  atonement,  and  the  whole 
Mormon  plan  of  salvation. 

The  church  organization  consists  of: 

1.  The  Presidency  of  three,  chosen  from  among  the  high-priesthood 
and  apostleship,  who  are  a President  and  twb  Counsellors.  The  Presi- 
dent is  also  seer,  revelator,  translator,  and  prophet.  Absolute  ruler  in 
both  spiritual  and  temporal  affairs. 

2.  The  Apostles,  who  organize,  build  up,  preside  and  minister.* 

3.  The  Seventies,  who  are  to  preach  the  Gospel  and  administer  its 
ordinances  and  blessings.  The  Patriarch  blesses  the  fatherless,  and 
prophesies  their  future. 

4.  The  Elders  and  High  Priest.  The  high  priest  has  care  of  the 
churches  abroad.  The  elders  preach  and  baptize,  and  ordain  other 
elders,  teachers,  and  deacons.  These  are  all  of  the  Melchizedek  priest- 
hood, and  they  are  hedged  about  with  holy  sanctions  and  sublime  mys- 
teries, which  awe  the  minds  of  simple  persons.  They  hold  the  key 
by  which  all  heavenly  mysteries  and  spiritual  blessings  are  locked  up 
and  unlocked,  only  by  the  duly  authorized  agent. 

5.  The  Aaronic  priesthood,  including  bishop,  priest,  preacher  and 
deacon.  The  High  Council  consists  of  twelve  high  priests,  with  a 
president,  who  settle  all  important  difficulties.  They  hold  the  keys  of 
the  ministering  of  angels,  and  are  to  attend  to  outward  ordinances ; the 
letter  of  the  Gospel,  the  baptism  of  repentance  for  the  remission  of  sins. 


MORMONISM. 


597 


The  present  peculiar  institution  of  polygamy  was  not  originally  a 
part  of  the  system,  and  was  added  to  it  by  the  “prophet”  Joseph,  in 
1S43.  It  produces  divisions,  schism,  and  one  of  the  Mormon  elders 
says,  “ there  is  scarcely  a mother  in  Israel  but  would,  if  they  could, 
break  asunder  the  cable  of  the  Church  of  Christ,  and  say  that  they 
have  not  seen  a week’s  happiness  since  they  became  acquainted  with 
that  law,  or  since  their  husbands  took  a second  wife.” 

The  “ Book  of  Mormon  ” bears  witness  against  the  evil,  and  it  is  only 
sustained  on  the  plea  of  a later  revelation. 

They  claim  that  only  a small  portion  of  the  world  is  opposed  to  it, 
and  insist  that  their  people  believed  in  the  doctrine  long  before  the 
“ revelation  ” was  received. 

The  law  requires  that  when  a man  wishes  to  take  a certain  woman 
for  a wife  and  has  a wife  already,  he  must  ask  a prophet’s  advice,  who 
must  receive  a special  revelation  in  his  case ; then  he  gets  the  consent 
of  the  parents,  and,  lastly,  of  the  lady  herself.  The  President  can  over- 
rule any  first  wife’s  objections  to  a second  or  more  wives,  even  to  the 
extent  of  divorce. 

A Mormon  may  have  as  many  wives  as  he  can  support.  There  is  no 
such  crime  as  incest. 

There  is  a “ higher  degree  ” marriage,  called  the  “ Order  of  the  Clois- 
tered Saints.”  This  concerns  purely  spiritual  wives,  an  idea  borrowed 
from  the  Vermont  Methodists  (Perfectionists.)  A man  and  a woman 
can  form  a spiritual  union,  even  if  both  are  married  to  others.  The 
duties  and  privileges  of  the  spiritual  marriage  are  in  no  particular 
different  from  any  other.  A man  may  “ seal  ” a wife  for  time  only,  or 
for  both  time  and  eternity. 

Marriage  for  eternity  may  be  contracted  with  either  the  living  or  the 
dead,  by  substitution.  (The  ancient  Hebrews  required  a brother  to 
raise  up  children  in  the  name  of  the  dead  with  the  widow.)  The 
woman  becomes  the  spiritual  wife  of  some  dead  saint,  and  the  actual 
companion  of  some  living  one.  In  such  a state  of  society  there  seems 
to  be  no  such  crime  as  adultery. 

“ A woman  has  no  soul  apart  from  her  husband,  and  can  only  hope 
to  be  saved  by  becoming  a wife.” 

The  natural  effect  on  woman  of  these  ideas  and  laws  has  been  to  se- 
clude her  from  society  by  a kind  of  Mohammedan  jealousy,  which  is 
in  dismal  contrast  to  the  Christian  home,  and  to  drape  her  form  in  the 
cheap  drab  of  suggestive  mourning. 

Men  who  die  unmarried  will  have  their  development  checked,  and 
they  will  be  only  servants  and  messengers  forever. 

The  Mormons  are  a praying  people,  shaping  every  action,  domestic 
or  public,  social  or  commercial,  by  what  they  conceive  to  be  the  will  of 
God. 

The  Church  is  free,  and  open  to  comers  from  every  quarter,  and  every 
creed  in  the  world,  except  to  the  Negro,  who  is  regarded  as  the  de- 
scendant of  Cain,  the  first  murderer. 

The  spirit  of  the  Church  is  to  tolerate  all  dissenters,  asking  no  ques- 
tions, applying  no  test,  demanding  no  sacrifice.  The  convert  merely 


598 


DENOMINATIONS  IN  THE  UNITED  STATES. 


adds  to  his  former  creed  a new  truth,  accepts  the  prophet  Joseph  in 
addition  to  his  original  faith. 

The  Church  teaches  that  God  is  in  constant,  daily  and  hourly  con- 
tact with  his  saints,  in  all  their  occupations,  from  sealing  a wife  to 
leading  an  army. 

“ True  worship  is  true  enjoyment ; a blessing  from  on  high  ; a sense 
of  duty  being  done,  of  service  accepted,  of  life  refreshed.’ 7 

Work  is  honorable ; the  whole  earth  being  regarded  as  a waste  to  be 
redeemed  by  labor  into  the  future  heaven.  Blessed  by  labor,  the  earth 
becomes  a paradise  for  man’s  enjoyment.  To  be  a toiling  and  pro- 
ducing man,  is  to  be  in  a state  of  grace. 

The  Mormons,  if  they  could  have  remained  isolated  in  their  “ happy 
valley,”  and  controlled  their  people  and  their  resources,  would  have 
carried  out  their  original  intention  of  founding  a separate  nation,  dis- 
tinct in  religion,  fenced  in  by  the  Rocky  Mountains,  rich  and  powerful, 
and  the  whole  people,  with  all  their  wealth,  the  slaves  of  one  absolute 
master,  in  what  they  intended  should  be  called  “ The  Kingdom  of 
God.” 

The  principal  causes  why  this  result  was  not  reached,  were,  the  dis- 
covery of  silver  mines  in  the  territory,  the  opening  of  the  Pacific  Rail- 
road, and  the  Reform  movement  in  the  Mormon  Church. 

When  the  movement  to  Utah  was  first  designed,  the  territory  was  out 
of  the  Union,  and  if  it  could  have  been  carried  forward  to  a success 
before  the  Mexican  war,  which  resulted  in  annexing  a part  of  Cali- 
fornia, including  Utah,  to  the  United  States,  the  Mormons  would  have 
been  independent  of  the  Government  at  Washington,  but  the  Union 
extended  its  jurisdiction  to  the  Pacific,  and  the  Mormons  were  com- 
pelled to  recognize  its  authority,  and  applied  for  admission  under  the 
title  of  the  “ State  of  Deseret.”  On  account  of  the  peculiar  institution 
of  polygamy,  Congress  still  governs  the  country  as  the  Territory  of 
Utah,  refusing  it  admission  as  a state. 

Brigham  Young  has  been  the  actual  ruler  of  the  Mormon  State  until 
a very  recent  time,  although  several  governors  have  been  appointed  by 
Congress,  and  have  resided  in  Utah.  Young  has  been  the  appointee  of 
Congress,  and  also  the  Indian  Agent.  When  he  was  not  governor  he 
was  actual  ruler,  and  his  wishes  were  law  at  Washington,  removing 
any  of  the  officers  of  the  United  States  in  Utah  at  his  will. 

The  first  military  force  sent  out  to  support  the  authority  of  Congress 
among  the  Mormons  was  under  the  command  of  Colonel  Steptoe,  who 
was  favorable  to  the  “saints,”  and  did  not  effect  its  purpose,  Young 
continuing  his  disloyal  speeches  and  conduct,  and  his  priesthood  by 
their  arrogance  and  defiance  succeeded  in  driving  the  United  States 
judges  from  the  Territory. 

The  first  vigorous  measures  were  begun  under  Buchanan’s  adminis- 
tration, when  Albert  Sidney  Johnston  was  sent  out  with  a force,  but  at 
the  wrong  time  of  the  year,  when  they  had  to  go  into  winter  quarters 
at  Ham’s  Fork,  which  delay  gave  the  Mormons  time  for  action. 

Young  was  careful  to  announce  that  he  was  governor  by  the  appoint- 
ment of  Congress ; had  not  been  removed ; did  not  need  the  army  for 


j 


MORMONISM. 


599 


any  purpose,  as  his  district  was  in  peace,  and  the  laws  obeyed ; and, 
moreover,  the  apostles  declared  that  they  would  burn  and  destroy  every 
city  and  farm  in  the  valley,  leaving  it  the  wilderness  it  was  when  they 
found  it,  and,  as  Brigham  said,  “ Make  a Moscow  of  every  settlement, 
and  a Potter’s  Field  of  every  canon,”  if  the  United  States  army  should 
enter  his  territory.  When  the  special  commissioners,  with  the  newly- 
appointed  governor,  Cumming,  arrived  in  Salt  Lake  City,  the  threat- 
ened exodus  was  actually  begun,  when  Governor  Cumming,  by  judicious 
management,  averted  the  evil,  and  restored  peace,  and  Camp  Douglas 
was  established  in  sight  of  Salt  Lake  City. 

This  conduct  of  the  Mormons  caused  a general  reaction  in  their 
favor  in  this  country  and  in  Europe. 

When  the  rebellion  broke  out  in  1861,  Young  declared  in  favor  of 
secession,  probably  hoping  the  Union  would  go  to  pieces  and  give  him 
a chance  to  erect  his  “ Kingdom  of  God.” 

The  Reform  movement  began  to  call  attention  to  itself  by  asserting 
in  its  newspapers  the  absurd  idea  that  Mormonism  was  essentially 
republican,  and  gained  friends  among  the  Gentiles  as  well  as  the 
“Saints,”  including  several  leading  elders. 

When  the  Pacific  Railroad  became  a certainty,  Young  secured  a large 
contract  for  the  construction  of  the  section  in  Utah  (the  last  spike  was 
driven  Jan.  10,  1870,)  and  introduced  the  telegraph  in  1866,  connecting 
the  different  settlements,  centralizing  and  organizing  his  power. 

A means  of  increasing  the  power  of  the  church,  and  especially  of  its 
leader,  was  devised  in  the  system  of  co-operation  among  Mormon  mer- 
chants, known  as  “Zion’s  Co-operative  Mercantile  Institution,”  ex- 
cluding the  Gentiles ; to  which  it  was  intended  to  add  the  “Celestial 
Order  of  Enoch,”  which,  by  a skillful  arrangement,  was  to  supersede 
the  law  of  tithing,  and  in  effect  “ consecrate”  the  entire  property  and 
the  persons  of  the  Saints  to  the  sole  use  and  control  of  the  “prophet, 
priest  and  king,”  Brigham  Young.  The  persistence  of  Young  in  push- 
ing this  scheme,  aroused  opposition  in  his  church,  caused  a schism 
among  his  elders,  and  provoked  the  passage  by  Congress  of  the  “ Cul- 
lom  ” bill,  and  was  one  of  the  incentives  to  the  visit  of  Vice  President 
Colfax,  whose  calm,  clear,  truthful  eloquence  left  an  indelible  impres- 
sion on  the  minds  of  the  Saints  which  has  already  resulted  in  hopeful 
signs  of  progress  towards  a solution  of  the  Mormon  difficulty,  aided  by 
such  men  as  Harrison  and  Godbe,  and  their  friends. 

Young  also  attempted  to  control  the  price  of  labor,  by  threatening  to 
bring  in  Chinese  laborers,  but  he  was  defeated  in  this  movement  by  the 
press,  especially  the  Utah  Magazine,  and  when  the  autocrat  had  really 
been  once  firmly  checked  in  one  of  his  pet  schemes,  his  rage  was  fierce, 
but  useless,  for  the  Reform  was  now  fairly  and  boldly  under  way.  His 
claim  to  infallibility  was  put  to  the  test  of  facing  his  bad  policy  and 
blunders ; one  of  the  most  important  of  these  being  his  neglect  to  open 
up  and  popularize  the  mineral  resources  of  the  territory. 

As  an  offset  to  this  movement,  the  “prophet”  attempted  a peculiar 
work,  no  less  than  prophesying,  in  the  “ School  of  the  Prophets,”  con- 
cerning the  danger  that  was  threatening  his  “Israel,”  denouncing  by 


600 


DENOMINATIONS  IN  THE  UNITED  STATES. 


name  Godbe,  Harrison,  Stenhouse,  Watt,  Tullidge,  and  others,  and 
summoning  them  to  appear  for  trial. 

The  prophet  made  another  blunder,  for  instead  of  silencing  a few 
eiders  he  created  a party  against  himself  in  his  church,  and  had  his 
supremacy  denied  by  Godbe  in  a plain,  sensible,  and  powerful  speech, 
before  several  thousand  “ Saints, ” followed  and  seconded  by  Elder  Har- 
rison, when  the  Reform  was  advanced  to  a public  recognition,  respect, 
and  power,  in  an  organized  movement  of  protest  and  reform,  which,  as 
an  event  of  rebellion,  may  be  dated  from  December  19, 1869. 

On  February  12, 1870,  a bill  of  the  Utah  Legislature  was  approved  by 
President  Young,  granting  the  right  of  suffrage  to  women,  which 
proved  to  be  another  assistant  to  the  reform  movement. 

Still  another  mistake  was  made  by  Young  in  packing  the  political 
meeting  just  preceding  the  city  elections,  and  defeating  the  free  action 
of  the  people,  which  called  out  a protest  from  the  United  States  officers, 
threatening  the  presence  of  their  soldiers  in  the  streets  on  election  day. 

The  case  was  carried  to  Washington  and  laid  before  President  Grant, 
by  W.  S.  Godbe,  when  the  policy  of  the  government  was  announced  to 
be  to  use  the  army  as  a moral  force  only,  unless  circumstances  com- 
pelled other  action,  and  to  allow  the  saints  to  work  out  their  own  re- 
demption. 

General  Shaffer  was  sent  to  Utah  as  governor,  with  explicit  direction 
to  overturn  the  rule  of  the  theocracy,  which  he  has  done  by  asserting 
the  supremacy  of  the  United  States,  and  maintaining  it  in  his  procla- 
mation forbidding  the  mustering,  arming,  or  drilling  of  the  Mormon 
militia,  September,  1870.  The  matter  was  settled  practically  on  the  4th 
of  July,  1871,  when  an  attempted  parade  of  the  militia  was  abandoned 
by  the  Mormon  leaders,  on  an  order  from  the  United  States  officer  in 
command. 

The  recent  decision  of  Chief  Justice  J.  B.  McKean,  that  the  United 
States  Marshal  has  the  right  to  call  the  j urors  of  the  Supreme  Court, 
takes  the  United  States  courts  out  of  the  hands  of  the  “ Saints.” 

The  future  of  the  “ Church  of  Saints”  seems  to  be  destined  to  wit- 
ness great  changes,  probably  no  less  than  an  entire  renunciation  of  the 
blot  and  blunder  of  polygamy,  and  a repudiation  of  the  assumed  power 
of  the  prophet,  ending  in  the  establishment  of  a republican  form  of 
government. 

The  support  of  the  church,  and  all  of  the  machinery  of  government, 
is  derived  from  a tithe  of  one-tenth  of  all  produce  of  the  head  or  hand. 

The  existence  of  a second  Mormon  Church,  which  is  a formidable 
and  increasing  body,  including  great  numbers  of  the  saints,  is  charge- 
able to  the  deep-rooted  opposition  to  the  state  of  polygamy.  Very  few 
believe  that  Joseph  lived  in  that  state ; and  his  four  sons,  Joseph,  Wil- 
liam, Alexander,  David,  and  their  mother,  (Emma)  his  -widow,  deny 
and  denounce  the  imposture  of  plurality.  This  party  is  now  opening 
the  door  to  the  incoming  of  the  enemies  of  the  system. 

The  absolute  sway  of  Brigham  Young  has  been  broken  by  the  United 
States  government,  and  several  governors  of  Utah  have  ruled  in  Salt 
Lake  Valley.  An  attempt  to  parade  the  Mormon  militia,  against  the 


MOKMONISM. 


601 


orders  of  the  governor,  only  last  July  4 (1871),  ended  in  a triumph  for  the 
government,  and  the  laws  were  sustained. 

But  this  assertion  of  the  law  was  only  preliminary  to  proceedings  far 
more  fatal  to  the  authority  of  Brigham  Young  and  the  life  of  the  Church. 
A little  over  two  months  afterwards,  on  September  19,  the  Grand  Jury  of 
the  United  States  was  empanelled  at  Salt  Lake  City,  and  during  its  session 
bills  of  indictment  on  charges  of  bigamous  practices  were  found  against 
Brigham  Young,  Daniel  H.  Wells,  the  Mayor  of  the  city,  Thomas  Hawkins, 
and  others,  who  were  subsequently  arrested,  Brigham  being  taken  Octo- 
ber 2d  and  immediately  admitted  to  bail.  The  case  of  Thomas  Hawkins  was 
at  once  proceeded  with,  and  having  been  convicted,  he  was  sentenced  to  a 
fine  of  $500  and  imprisonment  at  hard  labor  for  three  years.  The  other 
cases  could  not  be  pushed,  inasmuch  as  against  none  of  the  defendants 
would  the  first  wife  prefer  the  charge,  as  required  by  law.  An  appeal  was 
entered  by  Hawkins,  but  there  is  little  chance  of  the  verdict  being  set 
aside.  The  conviction  practically  settles  the  fate  of  polygamy,  placing  every 
Mormon  at  the  mercy  of  his  first  wife.  But  the  authorities  did  not  stop 
here,  Their  next  step  was  to  secure  the  indictment  of  Mayor  Wells,  Hosea 
Stout,  formerly  general  of  the  Territory,  William  Kimball,  Brigham  Young, 
Joseph  A.  Young  and  Orson  Hyde,  on  the  charges  of  murdering  as  far  back 
as  1847,  by  means  of  the  “ avenging  angels,”  persons  obnoxious  to  the  Mor- 
mon government.  On  October  28  the  three  first-named  persons  were  ar- 
rested, and  Mayor  Wells  admitted  to  bail,  but  Brigham  Young  and  Orson 
Hyde  had  left  the  city  before  that  day,  and  for  a time  it  was  thought  that 
the  former  had  abandoned  forever  the  community  over  which  he  had  so 
long  held  despotic  sway.  Toward  the  close  of  the  year,  however,  he  re- 
turned to  the  city,  and  being  at  once  arrested,  he  was  taken  before  Chief 
Justice  McKean,  who  absolutely  declined  to  admit  him  to  bail,  whereupon, 
having  tendered  one  of  his  properties  to  the  United  States  Marshal  for  the 
purpose,  he  became  a prisoner  in  his  own  house.  Orson  Hyde  is  still  at 
large.  Chief  Justice  McKean  has  been  the  leading  spirit  in  the  prosecu- 
tions, which  have  occasioned  apprehensions  from  time  to  time  of  violence, 
and  the  presence  of  military  reinforcements  to  check  any  possible  ebulli- 
tion. All  such  fears,  however,  have  proved  groundless,  no  opposition  being 
offered  by  the  Mormons  to  the  course  of  the  law,  except  in  the  way  of  de- 
nunciatory speeches. 

Steps  are  again  being  taken  to  procure  the  admission  of  Utah  into  the 
Union  as  a State. 

The  “Temple  of  the  Lord”  is  in  process  of  building,  with  large  blocks  of 
granite,  quarried  near  (18  miles).  When  it  is  finished,  Brigham  says  “ that 
Christ  with  his  holy  angels,  the  prophets  and  apostles  of  old,  and  Joseph 
and  Hyrum,  and  all  who  have  died  in  the  faith,  and  all  who  have  obeyed 
revealed  authority,  will  come  and  set  up  His  kingdom  on  earth.” 

The  Joseph  Smith,  Junior,  who  was  sainted  by  the  mistake  of  a mob  a few 
years  ago,  in  the  midst  of  less  than  thirty  thousand  followers,  now  has  in 
the  Church  nearly  a million.  The  living  Joseph  was  the  weakest  thing  in 
the  movement ; the  dead  prophet  excited  the  most  terribly  powerful  fanati- 
cism, the  religion  of  impulse  and  inclination. 


602 


ECCLESIASTICAL  STATISTICS. 


VALUABLE  INFORMATION  AS  TO  THE  DIFFERENT  RE- 
LIGIOUS DENOMINATIONS  OF  THE  WORLD. 


The  population  of  the  world  is  religiously  distributed  very  nearly  in  the  following  proportions : 

Christians 388,600,000  Pagans 200,000,000 

Buddhists 360,000,000  Mohammedans 165,000,000 

Other  Asiatic  Religions 360,000,000  Jews 7,000,000 

In  Europe,  America,  Australia,  and  many  of  the  Polynesian  Islands,  Christianity  is  the  prevailing 
creed  of  every  State.  In  Africa,  the  only  independent  Christian  States  are  Abyssinia  and  Liberia, 
while  Christianity  prevails  in  several  European  colonies.  The  largest  empire  of  Asia — Russia — is 
also  a Christian  country.  India,  the  third  country  in  point  of  extent,  is  under  the  rule  of  a Christian 
government,  and  so  is  a large  portion  of  Farther  India. 

The  Mohammedan  countries  in  Asia  are  Turkey,  Persia,  Afghanistan,  and  the  Khanates  of  Central 
Asia;  in  Africa — Morocco,  the  dependencies  of  Turkey  (Egypt,  Tunis,  Tripoli,)  and  a number  of 
interior  States. 

Buddhism  prevails  in  India,  Farther  India,  in  many  parts  of  China,  and  in  Japan.  The  govern- 
ments of  Japan,  Burmah,  and  Siam  are  Buddhist;  the  government  of  China  adheres  to  the  religion 
of  Confucius. 


GENERAL  STATISTICS  OF  CHRISTIANITY. 

It  is  common  to  divide  the  Christian  Churches  into  three  groups  : 

(I.)  The  Roman  Catholic  Church.  This  Church  is  apparently  one  organization,  and  the  recog- 
nition of  the  Pope  as  the  head  of  the  entire  Church  is  an  article  of  faith.  There  is  one  religious 
organization  in  Holland,  (the  Jansensits,)  who,  while  they  claim  to  belong  to  the  Roman  Catholic 
Church,  are  not  recognized  by  the  Pope.  Besides,  in  the  Roman  Catholic  countries  of  Europe  there 
are  many  millions  whose  connection  with  the  Roman  Catholic  Church  is  only  nominal,  of  which  the 
attitude  of  Italy,  Austria,  France,  Belgium,  Spain,  Portugal  and  other  States  is  a conclusive  proof. 

(2.)  The  Eastern  or  Oriental  Churches.  This  group  embraces  the  following  denominations  : 
The  Greek  Church,  the  Armenian  Church,  the  Nestorians,  the  Jacobites,  the  Copts,  and  the  Abys- 
sinians.  All  of  them  recognize  the  first  (Ecumenical  Council  of  Nice,  and  have  Bishops  for  whom 
they  claim  an  apostolic  succession. 

(3.)  The  Protestant  Churches.  All  the  Churches  not  belonging  to  one  of  the  two  preceding 
groups,  are  generally  comprised  under  the  coUeclive  name  of  Protestants. 

The  following  tables  contain,  as  nearly  as  can  be  ascertained,  the  statistics  of  the  Roman  Catholic, 
Eastern  and  Protestant  Churches  in  every  country  of  the  world. 


AMERICA. 


Total  Population.  Roman  Catholic.  Protestant.  East.  Church. 


United  States,  (including  Alaska,)...  40,000,000 

Mexico  8,218,080 

Central  American  Republics 2,665,000 

United  States  of  Columbia 2,920,473 

V enezuela 2, 200,000 

Ecuador 1,300,000 

Peru 2,500,000 

Bolivia 1,987,352 

Chili 2,084,960 

Brazil 11,780,000 

Argentine  Republic 1,465,000 

Paraguay 1,337,431 

U ruguay 350,000 

Hayti 572,000 

San  Domingo 136,500 

Brit.  N.  America — (Domin.  of  Can- 
ada, Pr.  Edwards  Isl.,  Newfound- 
land, Brit.  Columbia,  Red  River 

Col.,  Bermuda,) 3,880,000 

Other  British  Possessions 1,130,910 

Danish  Possessions,  Greenland,  St. 

Thomas,  St.  John,  St.  Cruz,) 48,231 

French  Possessions 315,677 

Spanish  Possessions 1,979,838 

Dutch  Possessions 92,521 

Swedish  Possessions 2,898 

Patagonia  and  Fireland 30,000 


5,000,000 

8,200,000 

33,500,000 

5 >000 

2,660,000 

2.890.000  

2.200.000  

5,000 

io;ooo 

1^250,000 

2.400.000  

1.750.000  

1.950.000  

11,100,000 

2,000 

20,000 

100,000 

1,340,000 

20,000 

1,337,000 

237.000  

560.000  

135.000  

3,000 

10,000 

1,000 

1,700,000 

2,100,  ooo!!!!!!!!! 

150,000 

600,000 

9,200 

314,000 

1,977,000 

32,000 

800 

38,000"!!'"" 

1,000 

2,000 

40,000 

2,000 

10,000 


Portugal 

Azores  and  Madeira 


86,996,871  47,192,000  36,459,000  10,000 

EUROPE. 

Total  Population.  Roman  Catholic.  Protestant.  ^Last.  Church. 

::::::  4,340,000 7,000 

16,30^626  16,280,000 10,000 


ECCLESIASTICAL  STATISTICS. 


603 


Total  Population.  Roman  Catholic. 


Andora 

France 

North  German  Confederation.... 

South  German  States 

Austria 

Italy 

San  Marino 

Monaco 

12,000 

29,910,377 

8,611,523 

25,091,908 

5,700 

1,887 

12,000. 

36,000,000. 

7;875;000. 

4,935,000. 

27,000,000. 

2i;7io;ooo. 

' 5,700. 

11800. 

Switzerland 

2,510,494 

1,023.000. 

Holland 

Luxemburg 

3,552,6651 

199,958 J 

\ 1,450,000. 

Belgium 

Great  Britain 

29.321 .2881 

4,850,000. 

1 1,000. 

Heligoland,  Gibraltar  and  Malta.  163,683  I 

Denmark 1,608,0951 

Faroe  and  Iceland 75.909  1 

Sweden 

Norway 

Turkey 

4,070,001 1 

13,544,0001 

1 5,000. 

Roumania 

3,864,848  | 

-  700,000., 

-  160,000., 

Servia 

Montenegro 

Greece 

Ionian  Islands 

1,078,281  1 

196,2381 

251,712  j 

Russia 

6,769,000.. 

293,513,035 

142,117,500 

ASIA. 

Total  Population.  Roman  Catholic. 


Russian  Possessions 

Turkish  Possessions 

Arabia 

Persia 

AfFghanistan  and  Herat 

Beloochistan 

...  9,748,017  

....  16,463,000  

....  4,000,000  ... 

....  4,000,000  ... 
....  2,009,000 

25.000. 
260,000. 

10.000. 

Toorkistan 

...  7,870,000  ... 

China  and  dependencies 

Japan 

...477,500,000  

....  700,000. 

100,000. 

East  India  and  British  Burmah... 

Ceylon 

Farther  India 

East  India  Islands 

...193,340,4149  .. 

...  20,769,915]  .. 

....  27.678,477  .... 

....  1,600,000. 
2 000  000 

805,419,477 

4,695,000 

AFRICA. 

The  total  population  of  Africa  was  estimated  in  1868  at  190,950,000. 
population  are  about  as  follows  : 

Roman  Catholic. 


British  Possessions 140,000. 

French  Possessions 133,000. 

Portuguese  Possessions 439,000. 

Spanish  Possessions 12,000. 

Angola,  Benguela,  Mozambique 100,000. 

Algeria 190,000, 

Egypt 50,000. 

Abyssinia 30,000. 

Liberia.... 

Morocco  and  Fez 200. 

Tunis  and  Tripoli 10,000. 

Madagascar 2,000. 


Transvaal  Republic. 

Kaffraria 

Basutos 


1,106,200 


Protestant.  East.  Church. 

..  1,600,000 

..20,682,000 2,000 

..  3,351,000 

..  3,600,000 3,200,000 

,.  ' 6,000 

. l 489  non 

..  2,200,000 

..  25,000 

..23,400,000 

,.  1,675,000 

..  5,760,000 

. 50,000 

3,000 

...  1,270,000 

. 4,122,000 

....  52,810,000 

68,028,000 

69,782,000 

Protestant.  East.  Church. 

..  ' 10,000 4,885,000 

10,000 3,000,000 

2,000 300,000 


20,000 1,000 

1,000 

300,000 

500.000  

170.000  


713,000  8,486,000 


The  statistics  of  the  Christian 

Protestant.  East.  Church. 
500,000 


10,000 

10,000 200,000 

3,000,000 

40,000 


50.000. 

15.000. 

30.000. 

30,000. 


685,000  3,200,000 


AUSTRALIA  AND  POLYNESIA. 

The  total  population  of  Australia,  according  to  the  latest  census,  was  1,313,946;  the  population  of 
the  islands  is  estimated  at  2,823,925;  total,  4,192,000. 

The  number  of  Roman  Catholics  in  New  South  Wales  is  99,193;  in  South  Australia,  15,591 ; in 
Victoria,  107,610;  in  New  Zealand,  about  30,000  ; in  the  Sandwich  Islands,  22,000.  The  total  num- 
ber of  Roman  Catholics  in  Australia  and  Polynesia  may  be  estimated  at  350,000. 

Nearly  the  whole  population  of  the  English  Possessions,  that  is  not  Roman  Catholic  and  Jewish, 
may  be  set  down  as  Protestant.  This  gives  about  1,300,000  for  Australia,  Tasmania  and  New  Zea- 
land. In  the  Sandwich,  Fiji  and  other  islands,  there  may  be  about  150,000.  Total  number  of  Pro- 
testants, abont  1,450,000. 


604 


ECCLESIASTICAL  STATISTICS. 


America 

Europe 

Africa 

Australia  and  Polynesia 


RECAPITULATION— TOTAL. 


Total  Population.  Roman  Catholic.  Protestant.  East.  Church. 

86,996,871 47,192,000 36,459,000 10,000 

293,513,035 142,117,000 68,028,000 69,782,000 

805,419,908  4,695,000  713,000  8,486,000 

190,950,609 1,106,200 685,000 3,200,000 

4,000,000 350,000 1,450,000 


1,380,880,423  195,460*200  107,335,000  81,478,000 


CONTRIBUTIONS  IN  AMERICA. 

1.  CHURCH  BUILDING. 

Amer.  Congregational  Union...  $50,642 
Lutheran  Church  Extension  So- 
ciety   4,258 

Meth.  Epis.  Church  [North] 61,5:35 

Presb.  Church,  U.  S.  A.  [North]  210,930 


Presb.  Church, Reformed [O.S.]  $28,351 
Presbyterian  Church,  United...  5,686 

Reformed  [Dutch]  Church 13,708 

Reformed  [German]  Church 6,598 

$381,750 


2.  EDUCATION  FOR  THE  MINISTRY. 


American  Education  Society...  $28,369 
Presb  Church,  U.  S.  A.  [North]  246,889 
Presb.  Church,  U.  S.  [South]..,  17,369 


Presbyterian  Church  [United]...  $4,288 
Reformed  Church  [Dutch] 13,181 


$310,096 


3.  MISSIONS. 


1.— FOREIGN. 


American  Bapt.  Miss.  Union. ..$200,953 


American  Board  of  Commission 

for  Foreign  Missions 525,215 

Am.  Church  Miss.  Society 107,931 

American  Colonization  Society  71,080 
American  and  F oreign  Christian 

Union 116,689 

Free  Will  Baptist  Society 9,480 

Methodist  Episcopal  Church 

[North] 187,863 

Presb.  Board  of  Foreign  Miss. 

[North] 316,542 


Presb.  Board  of  Foreign  Miss. 

[South] $29,048 

Presb.  Board  of  Foreign  Miss. 

[United] 53,805 

Presb.  Church  [Reformed] 8,453 

Protestant  Episcopal  Board  of 

Foreign  Missions 88,342 

Southern  Baptist  Board  of  For- 
eign Missions 14,832 

Woman’s  Union  Missionary  So- 
ciety   59,599 

$1,789,898 


2.— HOME. 


American  Baptist  Home  Mis- 
sionary Society $190,051 

American  Female  Guardian  So- 
ciety  71,936 

American  Home  Missionary  So- 
ciety  283,102 

American  Seaman  Friend’s  So- 
ciety   74,065 

Methodist  Episcopal  Mission- 
ary Society  [North] 442,240 


Presb.  Board  of  Home  Mis- 
sions [North] $300,598 

Presb.  Board  of  Home  Mis. 

sions  [United] 28,177 

Presb.  Board  of  Sustentation 

[South] 23,430 

Prot.  Epis.  Board  of  Domestic 

Missions 132,859 

Reformed  Church  [Dutch] 26,950 

$1,573,418 


3.— FREEDMEN. 


American  Missionary  Associa- 
tion  $413,000 

Presb.  Com.  of  Miss,  for  Freed- 

men 90,079 


Presb.  [United]  Board  for  Freed- 

men $14,744 

Prot.  Epis.  Board  for  Freedmen  20,831 

$538,654 


4.  PUBLICATION. 


American  Bible  Society $747,058 

Amer.  and  For.  Bible  Society...  16,054 


1.— BIBLE. 

I Amer.  Bible  Union  [Baptist]...  $58,368 
| $821,480 


ECCLESIASTICAL  STATISTICS. 


605 


2.— PUBLICATION. 


Amer.  Baptist  Pub.  Society $321,799 

Amer.  Sunday  School  Union...  429,043 
Amer.  Tract  Society  [Boston]...  104,966 
Amer.  Tract  Soc.  [New  York]..  479,081 

Methodist  Book  Concern 594,191 

National  Temperance  Society..  51,400 
Aggregate 


Pre-ib.  Board  of  Pub.  [North]... $207, 595 
Presb.  Board  of  Pub.  [South]...  35,457 
Reform.  Church  Board  of  Pub. 

[Dutch] 31,294 


-$2,254,826 
$7,670,122 


5.  YOUNG  MENS  CHRISTIAN  ASSOCIATIONS. 

The  number  of  Young  Men's  Christian  Associations  reported  to  the  General  Convention  at  Albany 
in  1866  was  sixty-three.  They  have  since  greatly  multiplied  in  numbers,  as  appears  from  the  follow- 
ing table : * 


Montreal. 

Detroit. 

Portland. 

Indiana] 

1867. 

1868. 

1869. 

1870. 

....  141 

257  . ..... 

325 

378 

....  104 



334 

. . 425 

~613 

~659 

803 

Of  these  325  report  50,901  members ; and  eleven  have  Association  Buildings,  as  follows  : 


Place. 

Bethlehem,  Pa 

Newtown,  N.  Y 

N.  Y.  City 

Value. 

$25,000 

. 5,000 

. 500,000 

Debt. 

$6,500 

2,000 

150,000 

Place. 

Rockport,  Mass 

San  Francisco,  Cal 

Shoreham,  Vt 

Value. 

$3,500 

125,000 

2,000 

Debt. 

...  45,000 
400 

N.  Y.  City  (German)... 

Omaha,  Neb 

Philadelphia,  Pa 

, 2o;ooo 

17,000 

Chicago 

200,000 

. 6,000 

75,000 

1,500 



Washington,  D.  C 

200,000 

Nine  others  have  undertaken  to  secure  buildings,  and  pledges  of  large 
made  for  this  object. 

sums  of  money 

have  been 

CONTRIBUTIONS  IN  GREAT  BRITAIN. 

1.  EDUCATION. 


Book  Society £8,169 

Brit,  and  Foreign  School  Society  15,539 

British  Orphan  Asylum 4,800 

Christian  Book  Society 760 

Chris.  Vernacular  Educ.  Soc. 

for  India 9,105 

Church  of  Eng.  Sunday  School 

Institute 4,433 


Church  of  Scotland  Education..  £7,554 

Education  of  the  Blind 1,871 

Free  Church  of  Scot.  Education  25,180 
Home  and  Colonial  School  So- 
ciety  9,022 

Ragged  School  UnioU 45,240 

Reform  and  Refuge  Union 5,879 


£164,355 


0.  MISCELLANEOUS. 


Additional  Curatqf  Society £36,832 

Army  Script.  Readers’  Friend 

Society ;....  8,926 

Asso.  in  aid  of  Deaf  and  Dumb  1,259 

Band  of  Hope  Union 2,571 

Baptist  Bible  Translation  Soc.  4,948 

Baptist  Building  Fund 1,135 

Baptist  Tract  Society 1,071 

Brit,  and  For.  Sailors’  Society..  6,436 

British  Home  for  Incurables 10,036 

Friend  of  the  Clergy  Corpora- 
tion (about) 10,000 

Ladies'  Association  for  Imp.  of 

Syrian  Women 4,636 


Liberation  Society £6,698 

Lord’s  Day  Observance  Soc. ...  1,242 

Mariner’s  Friend  Society 424 

National  Temperance  League...  4,154 

Naval  and  Military  Bible  Soc...  2,171 

Palestine  Exploration  Fund 3,500 

Protestant  Reformation  Society  4,132 

Seamen’s  Christian  Friend  Soc.  1,016 

Systematic  Beneficence  Society  1,200 

Workingmen’s  Lord’s  Day  Rest 

Association 848 

Young  Men’s  Association, 3,592 


£116,447 


3.  MISSIONS. 

1.— COLONIAL  AND  CONTINENTAL. 


Col.  and  Con.  Church  Society...  £33,806 
Col.  Miss.  Soc.  (Congregational!  5,212 
Church  of  Scotland  Colonial 

and  Continental  Miss 4,787 

39 


Free  Church  of  Scotland  Col. 

and  Con.  Miss £3,321 


£47,126 


606 


ECCLESIASTICAL  STATISTICS. 


2.— FOREIGN. 


Baptist  Missionary  Society .£39,339 

Church  Missionary  Society 141,828 

Church  of  Scotland  For.  Miss...  8,601 
English  Presbyterian  For.  Miss  7,330 
Free  Church  of  Scot.  For.  Miss  34,935 

London  Missionary  Society 104,670 

Primitive  Meth.  Miss  Society...  20,300 


So.  for  the  Propagt’n  of  the  Gos.  £106,434 
South  American  Miss.  Society..  7,925 
Turkish  Missions  Aid  Society...  2,794 
United  Meth.  Free  Churches...  10,445 
Unit.  Presb.  Church  For.  Miss.  29,118 
Wesleyan  Missionary  Society...  145,751 

£659,470 


3.— HOME. 


Ch.  of  England  Scripture  Read- 
ers’ Society £12,111 

Ch.  of  Scotland  Home  Miss. 

and  End.  Fund 31,339 

Church  Pastoral  Aid  Society. ...  51,994 
English  Presb.  Home  Missions  2,408 
Free  Church  of  Scotland  Home 

and  Highland  Missions...  15,708 
Home  Miss.  Soc.  (Congregat’l)  9,715 


Irish  Church  Missions £23,197 

Irish  Evang.  Soc.  (Congregat’l)  3,971 

Irish  Society, 7,857 

London  City  Mission 40,616 

Unit.  Presb.  Church  and  Home 

* Mission 10,865 

Wesleyan  Home  Missions 25,787 

£235,538 


4.— JEWISH  MISSIONS. 


British  Jewish  Society £8,680 

Church  of  Scot.  Miss,  to  Jews..  4,245 
Free  Ch.  of  Scot.  Miss,  to  Jews  4,245 


[London  Jewish  Society -.£33,879 

Operative  Jewish  Converts 5,381 


£60,800 


4.  PUBLICATION. 


British  and  Foreign  Bible  So- 
ciety  £182,265 


I Religious  Tract  Society  (exclu- 
1 sive  of  sales) £14,97E 


£197,244 


Aggregate, 


£l,4S0,93O 


Statistics  of  51  Denominations  of  Protestants  in  1870,  and 


for  5 and  10  years  past . 


Churches. 

Members. 

Ministers. 

1. 

Congregational 

..I860, 

2,369 

230,000 

1,922 

1865, 

2,720 

263,000 

2,760 

1870, 

3,050 

300,500 

3,000 

2. 

Presbyterian,  Old  School 

.I860, 

3,480 

279,000 

2,577 

1865, 

2,600 

232,500 

2,200 

Old  and  New  School 

..1870, 

4,370 

450,000 

4,250 

3. 

New  School 

..I860, 

1,480 

135,000 

1,520 

1,480 

144,000 

1,700 

4. 

Presbyterian  Church,  South 

..1865, 

1,280 

84,000 

811 

5. 

Reformed  Presbyterian 

..1870, 

1,470 

83,000 

840 

1860, 

60 

6,500 

50 

1865, 

91 

7,800 

65 

1870, 

93 

8,600 

86 

6. 

Synod  of  Reformed  Presbyterian 

..1865, 

80 

6,500 

61 

7. 

Associated  Presbyterians,  or  United') 

i 1860, 

660 

57,000 

410 

, Presbyterian  Church  in  North 

^1865, 

659 

58,200  • 

515 

America J 

1 1870, 

730 

67,000 

554 

8. 

Asso.  Reformed, 

..1843, 

43 

1,300 

34 

1867, 

44 

1,630 

16 

9. 

Asso.  Reformed,  South 

26 

1,500 

30 

10. 

Asso.  Reformed,  North 

..1867, 

15 

780 

11 

11. 

Free  Presbyterian 

49 

4,000  • 

41 

12. 

Ind.  Presb.  in  No.  and  So.  Carolina...  1861. 

9 

1,000 

4 

13. 

Cumberland  Presbyterian 

..I860, 

1,190 

85,000 

927 

1865, 

1,200 

98,000 

1,000 

1870, 

1,195 

88,000 

1,120 

14. 

Lutheran, 

..I860, 

2,600 

2SO,000 

1,400 

1865, 

2,857 

313,000 

1,620 

1870, 

3,538 

892,720 

2,210 

15. 

German  Reformed, 

1,050 

93,000 

390 

1865, 

1,160 

108,000 

470 

1870, 

1,195 

120,000 

52-5 

16. 

United  B.  in  Christ.  Ger 

2,500 

75,000 

600 

1865, 

3,320 

96,000 

830 

1870, 

3,729 

109,4  U 

877 

17. 

Moravians 

..I860, 

6,000 

24 

1865, 

6,500 

23 

1870, 

6,770 

26 

ECCLESIASTICAL  STATISTICS.  607 


Churches. 

Members. 

Ministers. 

18.  Dutch  Reformed,  (Name  changed 

\ 1860, 

371 

50,500 

388 

to  Reformed  Church  in  America 

f 1865, 

428 

55,000 

440 

1870, 

470 

62,000 

500 

1850, 

273 

35,000 

245 

1865, 

315 

38,000 

270 

1870, 

317 

40,200 

271 

20.  Reformed  Mennonites 

70 

11,000 

56 

21.  German  Evangelical  Association 

1 I860, 

301 

34,000 

261 

(German  Methodists) 

/ 1865, 

305 

51,000 

410 

1870, 

490 

63,400 

480 

22.  Christians 

...1860, 

1,500 

325,000 

2,000 

1865, 

• 5,000 

500,000 

3,000 

1870, 

5,444 

530,000 

3,200 

23.  Church  of  God 

278 

14,100 

141 

1865, 

350 

31,000 

150 

1870, 

400 

35,000 

260 

24.  Baptists 

17,600 

930,000 

7,200 

1865, 

12,712 

1,041,000 

7,870 

1870, 

12,020 

1,221,350 

8,790 

25.  Free  Will  Baptists 

1,179 

56,800 

955 

1865, 

1,285 

56,785 

1,151 

1870, 

1,385 

67,000 

1,180 

26.  7th  Day  Baptists 

..I860, 

58 

6,700 

52 

1865, 

78 

6,800 

55 

1870, 

80 

7,300 

75 

27.  German  Baptists  (Dunkers) 

..I860, 

161 

8,705 

151 

1865, 

204 

21,000 

146 

1870, 

200 

20,000 

150 

28.  German  7th  Day  Baptists 

- 1,800 

187 

29.  Antimission  Baptists 

...I860, 

1,751 

62,000 

477 

1865, 

1,790 

67,000 

813 

1870, 

1,830 

120,000 

940 

30  Six  Principle  Baptists 

..1870, 

20 

31,000 

18 

31  River  Brethren 

..I860, 

80 

7,000 

65 

32  Disciples  of  Christ  (Campbellites) 

..I860, 

1,890 

300,000 

1,480 

1865, 

1,800 

305,000 

1,520 

1870, 

1,809 

307,000 

1,525 

33  Protestant  Episcopal 

..I860, 

2,151 

142,300 

2,118 

1865, 

2,322 

154,118 

2,467 

1879, 

2,520 

208,700 

2,840 

84  Methodists  (Protestant  Episcopal) , 

..I860, 

7,300 

960,080 

6,600 

1865, 

7,200 

965,000 

6,121 

1870, 

1,299,000 

8,835 

35  Methodist  Protestant  Church 

..I860, 

91,000 

2,100 

1870, 

73,000 

1,800 

36  Methodist  Church 

..1867, 

50,000 

625 

1869, 

49,030 

624 

37  True  Wesleyan  Methodist 

..I860, 

605 

21,000 

565 

1865, 

600 

23,000 

500 

1870, 

420 

20,000 

225 

38  African  Methodist  Episcopal 

..I860, 

350 

20,000 

320 

1865, 

600 

405 

1870, 

1,580 

210,000 

1,500 

39  Zion  African  Methodist  Episcopal 

,.1860, 

6,000 

1865, 

39,000 

296 

1870, 

165,000 

310 

40  Methodist  Episcopal  South 

..I860, 

700,000 

2,408 

1865, 

505,000 

3,750 

1870, 

560,000 

3,980 

41  Free  Methodist 

.1860, 

5 

300 

5 

1865, 

70 

4,500 

75 

1870, 

116 

7,300 

105 

42  Wesleyan  Primitive  Methodists 

.1865, 

23 

2,000 

20 

1870, 

21 

2,100 

18 

43  Quakers 

.1870, 

44  Hicksites  

.1870, 

40,000 

45  Shakers 

.1870' 

4,715 

46  Adventists 

.1870; 

30,000 

47  Swedenborgian 

.1879' 

6,000 

48  Spiritualism 

.1870' 

175,000 

49  Mormon 

.1870, ... 

60,000 

50  Church  Perfection 

.1870,' 

260 

51  Catholic  Aoostolic 

.1870'. 

255 

Total  Number 

l 


PART  VI. 


RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  PAGAN 
NATIONS,  &c. 


SEC.  I.— RELIGIOUS  BELIEF  AND  CEREMONIES  OF  THE  ANCIENT 

EGYPTIANS. 

According  to  the  most  authentic  ancient  records  in  Egypt,  the  priests 
held  the  next  rank  to  kings,  and  from  among  them  were  chosen  the  great 
officers  of  state.  They  enjoyed  many  privileges,  and,  among  others,  that 
of  having  their  lands  exempted  from  the  payment  of  taxes  ; of  which  we 
have  a remarkable  instance  in  Genesis,  chap,  lxvii.,  verse  26,  where  we 
read  that  “Joseph  made  it  a law  over  the  land  of  Egypt  that  Pharaoh 
should  have  the  fifth  part,  except  the  land  of  the  priests  only,  which  became 
not  Pharaoh’s.”  As  they  had  the  sole  management  of  the  religious  rites 
and  ceremonies,  so  they  were  at  the  head  of  all  the  public  seminaries  of 
learning;  and  to  their  care  was  committed  the  education  of  the  youth,  espe- 
cially such  as  were  designed  for  high  employments.  That  the  progress  of 
idolatry  was  very  rapid  after  the  Deluge  cannot  be  doubted ; and  yet  the 
Egyptians  pretend  that  they  were  the  first  who  instituted  festivals,  sacri- 
fices, and  processions,  in  honour  of  the  gods.  These  festivals  were  held  in 
the  most  celebrated  cities,  where  all  the  inhabitants  of  the  kingdom  were 
obliged  to  attend,  unless  prevented  by  sickness ; and  when  that  happened, 
they  were  to  illuminate  their  windows  with  torches.  They  sacrificed  many 
different  sorts  of  beasts;  and  at  every  sacrifice  the  people  drew  near,  one 
by  one,  and  laid  their  hands  upon  the  head  of  the  victim,  praying  that  God 
would  inflict  upon  that  creature  all  the  punishment  due  to  him  for  his  sins. 
Then  the  priest  stabbed  the  victim,  part  of  which  was  burned,  and  pait 
eaten  ; for  no  person  was  thought  to  gain  any  benefit  from  the  sacrifice  who 
did  not  taste  less  or  more  of  it. 

The  Egyptians  believed  that  the  souls  of  men,  at  death,  went  into  other 
bodies;  such  as  had  been  virtuous  going  into  such  persons  as  were  to  be 
happy  in  the  world  ; but  the  vicious,  into  the  bodies  of  such  as  were  to  be 

miserable,  and  sometimes  into  those  of  serpents.  In  that  state  of  punish- 
608 


PAGAN  NATIONS. 


609 


ment  they  were  to  remain  a certain  number  of  ^ears,  till  they  had  been 
purified  from  their  guilt,  and  then  they  were  to  inhabit  more  exalted  beings. 
The  priest  had  the  keeping  of  all  the  sacred  books,  whether  relating  to  reli- 
gion or  to  civil  polity  ; and  therefore  to  the  common  people  every  thing  was 
delivered  in  a mysterious,  emblematical  manner.  Silence,  with  respect  to 
their  sacred  rites,  was  pointed  out  by  a figure  called  Harpocrates,  resem- 
bling a man,  holding  his  finger  upon  his  lips — intimating  that  mysteries 
were,  not  to  be  revealed  to  the  vulgar.  They  had  likewise,  at  the  gates  of 
all  their  temples,  images  of  a similar  nature,  called  sphinxes ; and  every 
thing  in  their  religion  was  symbolical.  The  figure  of  a hare  pointed  out 
attention,  or  watchfulness,  because  that  creature  has  been  always  esteemed 
as  one  of  the  most  fearful  in  the  universe.  A judge  was  painted  without 
hands,  with  his  eyes  fixed  on  the  ground,  thereby  intimating  that  a magis- 
trate should  judge  with  impartiality,  without  considering  the  characters  or 
stations  of  the  persons  who  are  brought  before  him. 

From  attending  in  a careful  manner  to  the  perusal  of  the  Egyptian  his- 
tory, it  would  seem,  that  while  idolatry  was  in  some  measure  cultivated  by 
the  neighbouring  nations,  there  it  flourished  in  a state  of  perfection.  The 
number  of  their  idols  was  endless;  but  those  which  seem  to  have  been  most 
regarded  by  them  in  ancient  times  were  Osiris  and  Isis,  which  we  have 
much  reason  to  believe  were  the  sun  and  moon.  These,  however,  were 
only  the  general  gods  of  Egypt,  and  such  as  were  worshipped  by  the  king 
a*id  his  courtiers;  for  almost  every  district  had  its  particular  deity.  Some 
worshipped  dogs ; others,  oxen;  some,  hawks;  some,  owls;  some,  crocodiles ; 
some,  cats  ; and  others,  ibis — a sort  of  an  Egyptian  stork.  The  worship  of 
these  animals  was  confined  to  certain  places ; and  it  often  happened  that 
those  who  adored  the  crocodile  were  ridiculed  by  such  as  paid  divine  ho- 
nours to  the  cat.  To  support  the  honour  of  their  different  idols,  bloody 
wars  often  took  place ; and  whole  provinces  were  depopulated  to  decide  the 
question,  whether  a crocodile  or  a cat  was  a god!  And  yet  it  is  remark- 
able, that  although  they  disputed  concerning  the  attributes  of  their  idols,  yet 
they  all  agreed  in  this,  that  every  person  was  guilty  of  a capital  offence 
who  injured  any  of  those  animals  whose  figures  were  set  up  in  their  tem- 
ples: of  this  we  have  a remarkable  instance  in  Diodorus  Siculus,  who  was 
an  eye-witness  to  the  fact  which  he  relates. 

A Roman  soldier,  during  the  time  of  Mark  Antony,  having  inadvertently 
killed  a cat  at  Alexandria,  the  populace  rose  in  a tumultuous  manner,  drag- 
ged him  from  his  house,  and  murdered  him.  Nay,  such  was  the  respect 
the  Egyptians  had  for  these  animals,  that  during  an  extreme  famine,  they 
chose  rather  to  eat  one  another  than  to  hurt  them.  But  of  all  the  idois 
worshipped  by  the  Egyptians,  the  Apis,  or  bull,  had  the  preference  ; and 
it  is  undoubtedly  from  his  figure  that  the  Jews  formed  the  golden  calf  in  the 
wilderness.  The  most  magnificent  temples  were  erected  for  him  ; he  was 


610 


EGYPTIANS. 


adored  bv  all  ranks  of  people  while  living;  and  when  he  died,  for  he  was 
a living  bull,  all  Egypt  went  into  mourning  for  him.  We  are  told  by 
Pliny,  that,  during  the  reign  of  Ptolemy  Hagus,  the  bull  Apis  died  of  ex- 
treme old  age  ; and  such  was  the  pompous  manner  in  which  he  was  interred, 
that  the  funeral  expenses  amounted  to  a sum  equal  to  that  of  twelve  thou- 
sand pounds  sterling.  The  next  thing  to  be  done  was  to  provide  a succes- 
sor for  this  god,  ana  all  Egypt  was  ransacked  on  purpose.  He  was  to  be 
distinguished  by  certain  marks  from  all  other  animals  of  his  own  species; 
particularly  he  was  to  have  on  his  forehead  a white  mark,  resembling  a 
crescent;  on  his  back  the  figure  of  an  eagle  ; and  on  his  tongue  that  of  a 
beetle.  As  soon  as  an  ox  answering  that  description  was  found,  mourning 
gave  place  to  joy,  and  nothing  was  to  be  heard  of  in  Egypt  but  festivals  and 
rejoicings.  The  new-discovered  god,  or  rather  beast,  was  brought  to 
Memphis  to  take  possession  of  his  dignity,  and  there  placed  upon  a throne, 
with  a great  number  of  ceremonies.  Indeed,  the  Egyptians  seem  to  have 
given  such  encouragement  to  superstition,  that  not  content  with  worshipping 
the  vilest  of  all  reptiles,  they  actually  paid  divine  honours  to  vegetables. 

That  such  absurdities  should  have  taken  place  among  a people  justly 
celebrated  for  their  knowledge  of  the  sciences,  is  what  we  are  hardly  able 
to  account  for;  but  that  it  did  so,  we  have  the  greatest  authority  to  assert, 
from  the  whole  evidence  of  antiquity.  To  read  of  animals  and  vile  insects 
honoured  with  religious  worship — placed  in  the  most  pompous  temples, 
erected  at  a most  extravagant  expense — that  those  who  killed  them  shoukl 
be  put  to  death — and  that  those  animals  were  embalmed  after  death,  and 
treated  with  divine  honours — is  what  a sober  heathen  would  hardly  believe  ; 
and  yet  we  have  it  from  the  testimony  of  the  most  sober  heathens. 

We  may  add  further,  that  to  hear  that  leeks  and  onions  were  worshipped 
as  deities — nay,  were  invoked  in  all  cases  of  necessity — are  such  surprising 
instances  of  the  weakness  of  the  human  understanding,  and  the  corruption 
of  human  nature,  that  we  have  reason  to  bless  God  for  the  times,  and  the 
places  where  we  were  born.  Lucian,  a profane  heathen  author,  who  wrote 
about  the  middle  of  the  second  century  of  the  Christian  era,  seems  to  have 
had  very  just  notions  of  the  ridiculous  rites  and  ceremonies  of  the  Egyptians 
in  his  time.  His  words  are, — “You  may  enter  into  one  of  their  most  mag- 
nificent temples,  adorned  with  gold  and  silver;  but  look  around  you  for  a 
god,  and  you  behold  a stork,  an  ape,  or  a cat.” 

It  is,  therefore,  proper  that  we  should  inquire  what  motives  could  induce 
these  people  to  act  in  such  a manner ; but  here  we  are  led  into  a large  field 
indeed.  The  ancient  Egyptians  had  a tradition  that,  at  a certain  period, 
men  rebelled  against  the  gods,  and  drove  them  out  of  heaven.  Upon  this 
disaster  taking  place,  the  gods  fled  into  Egypt,  where  they  concealed  them- 
selves under  the  form  of  different  animals ; and  this  was  the  first  reason 
assigned  for  the  worship  of  these  creatures.  But  there  was  another  reason 


PAGAN  NATIONS. 


611 


assigned  for  the  worship  of  those  animals,  namely,  the  benefits  which  men 
often  received  from  them,  particularly  in  Egypt. 

Oxen,  by  their  labour,  helped  to  cultivate  the  ground  ; sheep  clothed  them 
With  their  wool;  dogs,  among  many  other  services,  prevented  their  houses 
from  being  robbed  ; the  ibis,  a bird  somewhat  resembling  a stork,  was  of  great 
service  in  destroying  the  winged  serpents  with  which  Egypt  abounded ; the 
crocodile,  an  amphibious  creature,  was  worshipped  because  it  prevented  the 
wild  Arabs  from  making  incursions;  the  ichneumon,  a little  animal,  was  of 
great  service  to  them  in  different  ways : he  watches  the  crocodile’s  absence 
and  breaks  his  eggs,  and  when  he  lies  down  to  sleep  on  the  banks  of  the 
Nile,  which  he  always  does,  with  his  mouth  open,  this  little  creature  jumps 
out  of  the  mud,  and  leaping  down  his  throat,  forces  his  way  down  to  his 
entrails,  which  he  gnaws,  then  he  pierces  his  belly,  and  thus  triumphs  over 
this  most  dreadful  animal. 

The  first  Christian  fathers  ridiculed  the  Egyptian  idolatry,  and  painted 
the  absurdity  of  it  in  the  most  lively  colours,  and  asked  the  heathen  priests 
how  they  could  dishonour  the  great  God  of  heaven  and  earth,  by  offering 
sacrifices  to  the  vilest  and  most  contemptible  animals  and  reptiles,  such  as 
serpents,  crocodiles,  and  cats.  Indeed,  God,  in  his  righteous  judgment,  gave 
them  up  to  a reprobate  mind,  and  whilst  they  professed  themselves  to  be 
wise,  they  became  fools,  for  having  changed  the  glory  of  the  incorruptible 
God  into  an  image,  made  like  to  corruptible  man,  and  to  birds  and  four- 
footed  beasts,  and  creeping  things. 

The  funeral  ceremonies  of  the  Egyptians  deserve  particular  notice,  tor  no 
people,  of  whom  we  have  any  account  transmitted  to  us,  ever  paid  so  much 
regard  to  the  bodies  of  their  departed  friends.  Of  this  we  have  a striking 
instance  in  what  still  remains  of  their  pyramids,  the  most  stupendous  build- 
ings that  ever  were  erected  to  perpetuate  the  memory  of  their  princes. 
This  ostentation,  like  most  other  customs,  originated  first  in  the  courts  of 
their  kings  ; but  in  time  was  imitated,  as  far  as  lay  in  their  power,  by  the 
lower  ranks  of  people 

When  any  of  their  relations  died,  the  whole  family  quitted  the  place  of 
their  abode ; and  during  sixty  or  seventy  days,  according  to  the  rank  or 
quality  of  the  deceased,  abstained  from  all  the  comforts  of  life,  excepting 
such  as  were  necessary  to  support  nature.  They  embalmed  the  bodies,  and 
many  persons  were  employed  in  performing  this  ceremony.  The  brains 
were  drawn  through  the  nostrils  with  an  instrument,  and  the  intestines  were 
emptied  by  cutting  a hole  in  the  abdomen,  or  belly,  with  a sharp  stone,  after 
which  the  cavities  were  filled  up  with  perfumes  and  the  finest  odoriferous 
spices;  but  the  person  who  made  the  incision  in  the  body  for  this  purpose, 
and  who  was  commonly  a slave,  was  obliged  to  run  away  immediately  after, 
or  the  people  present  would  have  stoned  him  to  death ; but  those  who  em- 
balmed the  body  were  treated  with  the  utmost  respect. 


612 


EGYPTIANS. 


The  interior  parts  of  the  body  were  filled  with  all  sorts  of  curious  spices, 
which  they  purchased  from  the  Arabians ; and  after  a certain  number  of 
days  had  expired,  it  was  wrapped  up  in  fine  linen,  glued  together  with 
gum,  and  then  spread  over  with  the  richest  perfumes.  The  body  being 
thus  embalmed,  was  delivered  to  the  relations,  and  placed  either  in  a sepul- 
chre, or  in  their  own  houses,  according  to  their  rank  and  ability.  It  stood 
in  a wooden  chest,  erect ; and  all  those  who  visited  the  family  treated  it 
with  some  marks  of  respect.  This  was  done,  that  those  who  knew  them 
while  alive  should  endeavour  to  imitate  their  conduct  after  death.  Of  this 
we  have  a striking  instance  in  the  account  of  the  funeral  of  Joseph,  in 
Egypt,  and  the  regard  that  was  paid  to  his  remains  long  after  his  decease. 
The  Egyptians  would  not  suffer  praises  to  be  bestowed  indiscriminately 
upon  every  person,  let  his  rank  be  ever  so  elevated  ; for  characters  given  to 
the  deceased  were  bestowed  by  the  judges,  who  represented  the  people  at 
large.  The  judges  who  were  to  examine  into  the  merits  of  the  deceased 
met  on  the  opposite  side  of  a lake,  of  which  there  were  many  in  Egypt ; 
and  while  they  crossed  the  lake,  he  who  sat  at  the  helm  was  called  Charon, 
which  gave  rise  to  the  fable  among  the  Greeks,  that  Charon  conducted  the 
souls  of  deceased  persons  into  the  Elysian  fields,  or  the  infernal  regions. 
When  the  judges  met,  all  those  who  had  any  thing  to  object  against  the 
deceased  person  were  heard ; and  if  it  appeared  that  he  had  been  a wicked 
person,  then  his  name  was  condemned  to  perpetual  infamy,  nor  could  his 
dearest  relations  erect  any  monument  to  perpetuate  his  memory. 

This  made  a deep  impression  on  the  minds  of  the  people  ; for  nothing 
operates  more  strongly  than  the  fear  of  shame,  and  the  consideration  of  our 
deceased  relations  being  consigned  to  infamy  hereafter.  Kings  themselves 
were  not  exempted  from  this  inquiry;  all  their  actions  were  canvassed  at 
large  by  the  judges,  and  the  same  impartial  decision  took  place  as  if  it  had 
been  upon  one  of  the  meanest  of  the  subjects.  Of  this  we  have  some  in- 
stances in  Scripture,  where  we  read  that  wicked  kings  were  not  suffered  to 
be  interred  in  the  sepulchres  of  their  ancestors.  Happy  for  mankind,  if 
this  were  more  attended  to  in  our  days;  then  wicked  princes  and  sovereigns 
would  learn,  that  notwithstanding  their  elevated  rank  in  life,  yet  the  justice 
of  their  country,  which  they  often  trample  on,  will  scrutinize  with  severity 
their  actions,  while  their  bodies  are  consigned  to  the  silent  tomb. 

If  no  objection  was  made  to  the  conduct  of  the  deceased,  then  a funeral 
oration  was  delivered  in  memory  of  him,  reciting  his  most  worthy  actions; 
but  no  notice  was  taken  of  his  birth,  because  every  Egyptian  was  consi- 
dered as  noble.  No  praises  were  bestowed,  but  such  as  related  to  temporal 
merit;  and  he  was  applauded  for  having  cultivated  piety  to  the  gods,  and 
discharged  his  duty  to  his  fellow-creatures.  Then  all  the  people  shouted 
with  voices  of  applause,  and  the  body  was  honourably  interred.  The 
Egyptians,  however,  believed  much  in  the  doctrine  of  the  transmigration 


PAGAN  NATIONS. 


613 


of  souls,  and  likewise  that  for  some  time  after  death  the  souls  of  the  de* 
ceased  hovered  round  the  bodies;  which,  among  many  others,  was  one  of 
the  reasons  why  they  deferred  the  interment  of  their  relations  so  long. 


SEC.  II— RELIGIOUS  BELIEF  AND  CEREMONIES  OF  THE  CARTHA- 
GINIANS AND  TYRIANS. 

The  religion  of  the  Carthaginians,  which  was  the  same  as  that  of  the 
Tyrians,  Phoenicians,  Philistines,  and  Canaanites,  was  most  horrid  and  bar- 
barous. Nothing  of  any  moment  was  undertaken  without  consulting  the 
gods,  which  they  did  by  a variety  of  ridiculous  rites  and  ceremonies.  Her- 
cules was  the  god  in  whom  they  placed  most  confidence;  at  least,  he  was 
the  same  to  them  as  Mars  was  to  the  Romans,  so  that  he  was  invoked  before 
they  went  upon  any  expedition;  and  when  they  obtained  a victory,  sacri- 
fices and  thanksgivings  were  offered  up  to  him.  They  had  many  other 
deities  whom  they  worshipped;  but  the  chief  of  these  was  Urania,  or  the 
Moon,  whom  they  addressed  under  different  calamities  ; such  as  drought, 
rain,  hail,  thunder,  or  any  dreadful  storms.  The  Christian  fathers,  having 
attained  to  the  knowledge  of  the  truth,  often  in  their  writings  ridicule  these 
imaginary  deities  ; particularly  St.  Austin,  who  was  a native  of  Hippo,  in 
Africa,  and  consequently  had  reason  to  point  out  the  absurdities  of  their 
idolatry.  Urania,  or  the  Moon,  is  the  same  which  the  prophet  calls  the 
queen  of  heaven,  Jer.  vii.  18 ; and  there  we  find  the  inspired  writer  re- 
proving the  Jewish  women  for  offering  up  cakes  and  other  sorts  of  sacrifices 
to  her. 

Saturn  was  the  other  deity  whom  the  Carthaginians  principally  worship 
ped  ; and  he  was  the  same  with  what  is  called  Moloch  in  Scripture.  This 
idol  was  the  deity  to  whom  they  offered  up  human  sacrifices,  and  to  this 
we  owe  the  fable  of  Saturn’s  having  devoured  his  own  children.  Princes 
and  great  men,  under  particular  calamities,  used  to  offer  up  their  most  be- 
loved children  to  this  idol.  Private  persons  imitated  the  conduct  of  their 
princes,  and  thus  in  time  the  practice  became  general;  nay,  to  such  a 
height  did  they  carry  their  infatuation,  that  those  who  had  no  children  of 
their  own  purchased  those  of  the  poor,  that  they  might  not  be  deprived  of 
the  benefits  of  such  a sacrifice,  which  was  to  procure  them  the  completion 
of  their  wishes.  This  horrid  custom  prevailed  long  among  the  Phoenicians, 
the  Tyrians,  and  the  Carthaginians;  and  from  them  the  Israelites  borrowed 
it,  although  expressly  contrary  to  the  order  of  God. 

The  original  practice  was  to  burn  these  innocent  children  in  a fiery  fur- 
nace, like  those  in  the  valley  of  Hinnom,  so  often  mentioned  in  Scripture  ; 
and  sometimes  they  put  them  into  a hollow  brass  statue  of  Saturn,  flaming 
hot.  To  drown  the  cries  of  the  unhappy  victims,  musicians  were  ordered 
to  play  on  different  instruments — and  mothers — shocking  thought . — made 


614 


ASSYRIANS. 


it  a sort  of  merit  to  divest  themselves  of  natural  affections  while  they  beheld 
the  barbarous  spectacle.  If  it  happened  that  a tear  dropped  from  the  eyes 
of  a mother,  then  the  sacrifice  was  considered  as  of  no  effect;  and  the 
parent  who  had  that  remaining  spark  of  tenderness  was  considered  as  an 
enemy  to  the  public  religion.  In  latter  times  they  contented  themselves 
with  making  their  children  walk  between  two  slow  fires  to  the  statue  of 
the  idol;  but  this  was  only  a more  slow  and  excruciating  torture,  for  the 
innocent  victims  always  perished.  This  is  what  in  Scripture  is  called  the 
making  their  sons  and  daughters  pass  through  the  fire  to  Moloch;  and 
barbarous  as  it  was,  yet  those  very  Israelites  in  whose  favour  God  had 
wrought  so  many  winders,  demeaned  themselves  so  low  as  to  comply 
with  it. 

It  appears  from  Tertullian,  who  was  himself  a native  of  Carthage,  that 
this  inhuman  practice  continued  to  take  place  long  after  the  Carthaginians 
had  been  subdued  by  the  Romans.  That  celebrated  father  tells  us,  that 
children  were  sacrificed  to  Saturn  or  Moloch  down  to  the  proconsulship  of 
Tiberius,  who  hanged  the  sacrificing  priests  themselves  on  the  trees  which 
shaded  their  temple,  as  on  so  many  crosses  raised  to  expiate  their  crimes, 
of  which  the  soldiers  were  witnesses  who  assisted  at  these  executions. 

Diodorus  relates  an  instance  of  this  more  than  savage  barbarity,  which  is 
sufficient  to  fill  any  mind  with  horror.  He  tells  us  tnat  when  Agathocles 
was  going  to  besiege  Carthage,  the  people  seeing  the  extremity  to  which 
they  were  reduced,  imputed  all  their  misfortunes  to  the  anger  of  their  god 
Saturn,  because  that,  instead  of  offering  up  to  him  children  nobly  born, 
he  had  been  fraudulently  put  off  with  the  children  of  slaves  and  foreigners. 
That  a sufficient  atonement  should  be  made  for  this  crime,  as  the  infatuated 
people  considered  it,  two  hundred  children  of  the  best  families  in  Carthage 
were  sacrificed,  and  no  less  than  three  hundred  of  the  citizens  voluntarily 
sacrificed  themselves, — that  is,  they  went  into  the  fire  without  compulsion. 

Such  was  the  religion  of  the  ancient  Carthaginians,  the  Phoenicians,  the 
Tyrians,  and  indeed  the  Philistines,  who  were,  as  we  have  already  observed, 
a remnant  of  the  Canaanites. 

SEC.  III.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
ASSYRIANS. 

In  treating  of  the  religion  of  the  ancient  Assyrians,  we  must  be  partly 
directed  by  sacred  history,  but  more  particularly  by  what  has  been  transmit- 
ted to  us  by  pagan  writers.  It  is  in  general  allowed  that  Nimrod,  the  great- 
grandson  of  Noah,  was  the  first  founder  of  idolatry  ; and  there  remains  no 
manner  of  doubt  but  he  was  the  same  who  was  afterwards  worshipped  under 
the  title  of  Belus,  which  in  the  Eastern  language  means  “ strength.”  He 
is  in  Scripture  called  a mighty  hunter  before  the  Lord;  and  different  opi- 


PAGAN  NATIONS. 


615 


nions  have  been  formed  concerning  the  singularity  of  this  very  extraordinary 
character,  but  the  whole  may  be  reduced  to  a very  narrow  compass. 

The  descendants  of  Noah  soon  forgot  the  knowledge  of  the  true  God,  and 
plunged  themselves  into  the  grossest  idolatries;  but  as  the  passions  of  men 
are  often  made  subservient  towards  promoting  the  ends  of  Divine  Provi- 
dence, and  as  the  worst  intentions  of  men  often  become  beneficial  in  the 
end,  so  Nimrod,  by  his  ambition,  laid  the  foundation  of  an  empire,  which 
existed  for  many  years  after  his  death,  and  in  the  end  became  a scourge  to 
those  people  of  whom  God  made  choice.  That  he  was  a mighty  hunter, 
cannot  be  doubted ; and  under  that  character  he  displayed  his  political  abili- 
ties in  two  respects.  The  country  in  which  he  lived  was  infested  with  wild 
beasts,  and  therefore  he  acquired  popularity  by  delivering  the  people  from 
the  ravages  made  by  those  furious  creatures;  and  secondly,  by  hunting,  he 
trained  up  the  youth  in  all  sorts  of  martial  exercises,  and  inured  them  to  all 
sorts  of  hardships.  He  formed  them  to  the  use  of  arms  and  discipline,  that 
in  a proper  time  he  might  make  them  subservient  to  his  purposes,  in  ex- 
tending his  power  over  his  peaceful  neighbours.  That  he  resided  for  some 
time  at  Babylon,  or  rather  at  the  place  which  has  since  obtained  that  name, 
cannot  be  doubted  ; but  Nineveh  was  the  grand  seat  of  his  empire.  This 
city  was  built  on  the  eastern  banks  of  the  river  Tigris,  and  it  was  one  of 
the  largest  ever  known  in  the  world.  It  was  above  sixty  miles  in  circum- 
ference ; the  walls  were  a hundred  feet  high,  and  so  broad,  that  chariots 
could  pass  each  other  upon  them.  The  walls  were  adorned  with  fifteen 
hundred  towers,  and  each  of  these  two  hundred  feet  high,  which  may  in 
some  measure  account  for  what  we  read  in  the  book  of  Jonah,  that  Nineveh 
was  an  exceeding  great  city,  of  three  days’  journey. 

“ Her  lofty  towers  shone  like  meridian  beams, 

And  as  a world  within  herself  she  seems.” 

Fortified  within  such  an  extensive  city,  and  regardless  of  the  duty  he 
owed  to  the  Great  Parent  of  the  universe,  Nimrod  gave  himself  up  to  all 
manner  of  debauchery;  and  while  he  continued  to  trample  upon  the  rights 
of  his  fellow-creatures,  he  proceeded  to  the  highest  degree  of  impiety, 
namely,  to  set  up  idols  in  temples  which  he  had  built,  and  even  to  worship 
the  works  of  his  own  hands. 

From  what  we  shall  learn  in  the  course  of  this  work,  it  will  appear  that 
the  most  ancient  species  of  idolatry  was  that  of  worshipping  the  sun  and 
moon.  This  idolatry  was  founded  on  a mistaken  notion  of  gratitude,  which, 
instead  of  ascending  up  to  the  Supreme  Being,  stopped  short  at  the  veil 
which  both  covered  and  discovered  him.  Had  those  idolaters  considered 
things  in  a proper  manner,  they  would  have  been  able  to  distinguish  be- 
tween the  great  God  himself  and  such  of  his  works  as  point  out  his  com- 
municable attributes. 


s 


616 


ASSYRIANS. 


Men  have,  in  all  ages,  been  convinced  of  the  necessity  of  an  intercourse 
between  God  and  themselves;  and  the  adoration  of  God  supposes  him  to  be 
attentive  to  men’s  desires,  and,  consistent  with  his  perfections,  capable  of 
complying  with  them.  But  the  distance  of  the  sun  and  moon  is  an  obstacle 
to  this  intercourse.  Therefore  foolish  and  inconsiderate  men  endeavoured 
to  remedy  this  inconvenience  by  laying  their  hands  on  their  mouths,  and 
then  lifting  them  up  to  their  false  gods,  in  order  to  testify  that  they  would 
be  glad  to  unite  themselves  to  them,  notwithstanding  their  being  so  far 
separated.  We  have  a striking  instance  of  this  in  the  book  of  Job,  which, 
properly  attended  to,  will  throw  a considerable  light  on  ancient  pagan  idol- 
atry. Job  was  a native  of  the  confines  of  Assyria  ; and  being  one  of  those 
who  believed  in  the  true  God,  says,  in  his  own  vindication,  “ If  I beheld  the 
sun  while  it  shined,  or  the  moon  walking  in  brightness;  and  my  heart  hath 
been  secretly  enticed,  or  my  mouth  hath  kissed  my  hand,”  &c. — Job  xxxi. 
26,  27. 

This  was  a solemn  oath,  and  the  ceremony  performed  in  the  following 
manner: 

The  person  who  stood  before  his  accusers,  or  before  the  judge’s  tribunal, 
where  he  was  tried,  bowed  his  head  and  kissed  his  hand  three  times,  and 
looking  up  to  the  sun,  invoked  him  as  an  almighty  being,  to  take  the  highest 
vengeance  upon  him  if  he  uttered  a falsehood. 

As  the  sun,  moon,  and  other  heavenly  bodies  were  the  first  objects  of 
worship  among  the  Assyrians,  so,  in  consistency  with  the  corruption  of 
human  nature,  they  adored  the  fire  as  their  substitute  ; and  that  sort  of 
adoration  was  common  among  the  Assyrians  and  Chaldeans,  as  will  appear 
from  the  following  passage  in  Eusebius,  who  lived  in  the  fourth  century. 

“ Ur,  which  signifies  fire,  was  the  idol  they  worshipped  ; and  as  fire  will, 
in  general,  consume  every  thing  thrown  into  it,  so  the  Assyrians  published 
abroad  that  the  gods  of  other  nations  could  not  stand  before  theirs.  Many 
experiments  were  tried,  and  vast  numbers  of  idols  were  brought  from  foreign 
parts;  but  they,  being  of  wood,  the  all-devouring  god  Ur,  or  fire,  consumed 
them.  At  last  an  Egyptian  priest  found  out  the  art  to  destroy  the  reputa- 
tion of  this  mighty  idol,  which  had  so  long  been  the  terror  of  distant  nations. 
He  caused  the  figure  of  an  idol  to  be  made  of  porous  earth,  and  the  belly  of 
it  was  filled  with  water.  On  each  side  of  the  belly  holes  were  made,  but 
filled  up  with  wax.  This  being  dohe,  he  challenged  the  god  Ur  to  oppose 
his  god  Canopus,  which  was  accepted  of  by  the  Chaldean  priests;  but  no 
sooner  did  the  wax  which  stopped  up  the  holes  in  the  belly  of  Canopus 
begin  to  melt,  than  the  water  burst  out  and  drowned  the  fire. 

Adramelech  was  another  idol  belonging  to  the  Assyrians  ; but  his  sup- 
posed power  seems  to  have  been  confined  to  some  of  the  more  distant  pro- 
vinces ; for  we  read,  that  when  Salmanessar  took  captive  the  greatest  part 
of  the  ten  tribes,  he  sent  in  their  room  the  inhabitants  of  a province  called 


PAGAN  NATIONS. 


617 


Sepharvaim  ; and  these  people  were  most  horrid  and  barbarous  idolaters, 
for  they  burnt  their  children  alive,  and  committed  such  other  abominations 
as  are  not  proper  to  be  mentioned. 

In  the  latter  times  of  the  Assyrian  empire,  before  it  was  joined  to  that  of 
Babylon,  Nisrock  was  the  god  worshipped  in  Nineveh  ; and  it  was  in  the 
temple  of  this  idol  that  the  great  Sennacherib  was  murdered  by  his  two 
sons  Adramelech  and  Shanezzar.  Both  the  ancients  and  the  moderns  agree, 
that  this  idol  was  represented  in  the  shape  of  a fowl ; but  they  differ  much 
concerning  the  species;  some  thinking  it  was  a dove,  and  others  an  eagle. 
The  Jewish  rabbis  tell  us  that  it  was  made  of  a plank  of  Noah’s  ark,  which 
had  been  preserved  on  the  mountains  of  Armenia. 

As  it  was  the  universal  practice  of  the  ancient  heathen  nations  to  wor- 
ship their  idols  in  groves,  before  temples  were  erected,  it  may  be  proper 
here  to  inquire  what  gave  rise  to  that  notion.  It  is  a principle  acquired  by 
experience  without  reading,  that  in  every  act  of  devotion  the  mind  should 
be  fixed  on  the  grand  object  of  worship.  Every  one  who  has  walked  in  a 
grove  will  acknowledge  that  there  was  more  than  a common  reverential 
awe  upon  his  mind,  which  must  be  ow'ing  to  the  small  number  of  objects 
that  presented  themselves.  We  may  justly  call  them  the  haunts  of  medi- 
tation ; but  still,  it  cannot  be  denied,  that  many  abominable  crimes  were 
committed  in  them  : some  parts  near  their  altars  were  set  apart  for  secret 
lewdness,  and  even  for  such  unnatural  practices  as  ought  not  to  be  related. 
Strange,  that  men  cannot  use  things  properly  without  abusing  them ! 

It  is  remarkable,  that  none  of  those  Eastern  nations  burnt  the  bodies  of 
their  deceased  relations,  although  they  offered  in  sacrifice  those  of  their 
living  ones.  They  buried  the  dead  bodies  in  the  earth  ; and  this  they  did 
in  consequence  of  a tradition  common  among  them,  that  the  first  man  was 
buried. 

Their  marriages  were  civil  contracts  between  the  parties;  and  polygamy, 
or  a plurality  of  wives,  was  universally  allowed.  In  their  temples,  dis- 
courses were  delivered  after  the  sacrifice  was  over,  consisting  chiefly  of 
explanations  of  some  of  their  mysteries,  and  exhortations  to  the  people  to 
be  obedient  to  their  sovereigns.  That  the  idolatry  of  the  Assyrians  had 
been  great,  we  have  the  evidence  of  many  of  the  prophets ; and  ail  these 
prophecies  have  been  literally  fulfilled.  It  is  true  they  repented  for  some 
time,  at  the  preaching  of  Jonah;  but  they  soon  relapsed  into  the  practice 
of  their  former  enormities;  and  God  has  now,  in  his  infinite  justice,  left 
nothing  of  them  besides  the  name.  So  true  are  the  words  of  Sacred  Scrip- 
ture, namely,  that  “ Righteousness  exalteth  a nation,  but  sin  is  a reproach 
to  any  people.’, 


G18 


BABYLONIANS. 


SEC.  IV.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
BABYLONIANS. 

The  city  of  Babylon  owes  its  origin  to  the  vanity  and  madness  of  those 
people  who  built  a tower  on  the  spot,  and  not  to  Nimrod,  as  many  ancient 
heathen  writers  would  have  us  to  believe ; for  Nimrod  was  alive  at  the  time 
when  the  confusion  of  languages  took  place,  and,  therefore,  we  cannot  rea- 
sonably imagine  he  would  boldly  set  himself  at  defiance  against  Heaven, 
after  he  had  seen  such  a signal  instance  of  the  Dvine  displeasure.  Thus 
we  may  naturally  conclude,  that  what  was  left  of  the  tower  was  some  years 
after  enclosed  within  a wall;  but  the  exact  time  of  its  being  enlarged,  so  as 
to  deserve  the  name  of  a city,  cannot  now  be  known.  In  time,  however,  it 
rose  to  grandeur ; but  idolatry  increased  so  fast  in  it,  that  many  of  the  pro- 
phets denounced  the  most  dreadful  judgments  upon  it.  Like  the  Assyrians, 
they  worshipped  the  fire  and  images ; of  which  we  have  a striking  instance 
in  the  book  of  Daniel,  chap.  iii.  Like  most  other  ancient  nations,  the 
Babylonians  had  strange  notions  concerning  the  first  promulgation  of  their 
religion.  Whether  they  worshipped  fire  or  images,  yet  they  indiscrimi- 
nately gave  the  names  of  Bel  or  Belus  to  all  their  deities.  This  idol  was 
the  same  with  what  is  called  Baal  in  the  Old  Testament,  and  always  signi- 
fies “strength.”  Some  are  of  opinion  that  it  was  Nimrod,  but  more  proba- 
bly his  son  Ninus,  who,  according  to  ancient  testimony,  founded  the  city  and 
kingdom  of  Babylon.  Berosius,  a very  ancient  writer,  tells  us,  that  the  god 
Belus  having  but  the  chaos  of  darkness,  divided  the  heaven  and  earth  from 
each  other,  and  reduced  the  world  into  proper  order;  but  seeing  that  there 
were  no  people  to  inhabit  it,  he  commanded  one  of  the  gods  to  cut  off  his 
own  head  and  mix  the  earth  with  the  blood,  from  whence  proceeded  men, 
with  the  several  species  of  animals ; and  Belus  regulated  the  motions  of  the 
sun,  moon,  and  stars,  with  all  the  rest  of  the  heavenly  bodies. 

This  idol,  Bel,  was  of  such  repute  among  the  people  of  Babylon,  that  a 
most  magnificent  temple  was  erected  for  him  on  the  ruins  of  the  famous 
tower  which  was  built  by  the  descendants  of  Noah  in  order  to  perpetuate 
their  name  upon  the  earth.  This,  we  are  told  by  Herodotus,  was  one  of 
the  most  magnificent  temples  in  the  world.  It  was  adorned  with  many 
curious  statues,  among  which  was  one  of  gold,  forty  feet  high  ; and  the 
rest  of  the  furniture  of  the  temple  amounted  to  eight  hundred  talents  of 
gold.  It  is  probable,  nor  indeed  has  it  ever  been  disputed  amongst  the 
learned,  that  this  famous  image  was  the  same  which  king  Nebuchadnezzar 
set  up  in  the  plains  of  Babylon,  and  commanded  all  his  subjects  to 
worship  it. 

It  is  not  our  intention  to  consider  any  of  the  books  called  Apocryphal, 
as  written  by  Divine  inspiration ; and  yet  we  cannot  see  why  the  same 
degree  of  credit  should  not  be  paid  to  them  as  to  other  human  compositions, 


PAGAN  NATIONS. 


619 


if  the  evidence  by  which  they  are  supported  is  rationa..  And  let  us  now 
appeal  to  every  unprejudiced  person,  whether  the  history  of  Bel  and  the 
Dragon  has  not  a more  rational  appearance  than  some  things  related  by  the 
best  heathen  authors.  Nothing  was  more  common  than  for  the  pagan  priests 
to  make  their  votaries  believe  that  all  the  sacrifices  offered  in  their  temples 
were  eaten  up  by  their  idols,  although  the  priests  sold  them  in  the  markets. 
The  story  of  Bel  and  the  Dragon  is  as  follows : Cyrus  having  taken  Baby- 
lon, like  most  of  the  ancient  conquerors,  worshipped  Bel  or  Belus,  the  god 
of  the  country;  but  the  rites  and  ceremonies  not  being  so  simple  as  those  in 
Persia,  where  he  had  been  educated,  he  began  to  entertain  some  doubts 
concerning  them.  Daniel  being,  without  dispute,  at  that  time  prime  minis- 
ter to  Cyrus,  and  the  king  being  a man  of  an  inquisitive  turn  of  mind,  na- 
turally entered  into  conversation  with  Daniel  concerning  the  religion  of  the 
Jews.  In  this,  there  is  nothing  at  all  surprising;  for,  first,  the  Jews 
were  a people  different  in  their  manners,  customs,  and  religion,  from  all 
others  in  the  world  ; and  secondly,  they  were  then  about  to  return  from 
captivity. 

The  great  fame  of  Daniel  had  undoubtedly  procured  him  admittance  into 
the  temple  of  Belus,  not  to  worship,  but  to  discover  the  knavery  of  the 
priests.  Zealous  to  promote  the  worship  of  the  true  God,  he  mentioned  to 
the  king  the  circumstance  of  his  being  imposed  on  by  the  priests,  and 
pointed  out  the  way  to  detect  them,  namely,  by  causing  the  floor  of  the 
temple  to  be  sprinkled  with  ashes.  The  priests,  who  were  seventy  in 
number,  desired  the  king  to  seal  up  the  door,  which  was  done  ; but  they 
had  a private  passage  under  the  table  or  altar,  through  which  they  with 
their  wives  and  children  passed,  and  ate  up  the  provisions  set  before  the 
idol,  and  what  was  not  eaten  up  they  carried  away.  In  the  morning,  the 
king,  accompanied  by  Daniel,  went  to  the  temple,  where  he  found  the  door 
sealed  ; but,  on  going  in,  saw  the  marks  of  feet  on  the  pavement.  The 
king  being  much  incensed,  ordered  the  priests  to  show  him  the  privy  door; 
and  as  soon  as  he  had  extorted  from  them  a confession  of  their  guilt,  he 
ordered  them  all  to  be  massacred,  with  their  wives  and  children, — a prac- 
tice very  common  in  that  age,  and  in  other  periods  of  time,  of  which  many 
examples  will  be  given. 

Nor  is  the  account  of  the  Dragon  less  probable ; for,  besides  Bel,  the 
Babylonians  had  many  other  idols  whom  they  worshipped  ; and  what 
serves  most  to  support  the  truth  of  the  narrative,  is,  that  a great  insurrec- 
tion took  place  in  Babylon,  on  account  of  the  king’s  partiality  to  the  Jews. 
It  is  true,  Cyrus  was  prophesied  of  above  two  hundred  years  before  he  was 
born,  as  a great  prince,  who  was  to  deliver  the  Jews  from  captivity;  but  the 
means  to  be  used  by  him  were  not  pointed  out.  God,  in  his  all-wise 
government  of  the  world,  often  produces  great  events  from  causes  which  we 
look  upon  as  trifling.  But  here  we  meet  with  something  striking  and  na- 


620 


BABYLONIANS. 


tural,  and  consistent  with  all  those  rules  by  which  the  evidence  of  history 
has  in  all  ages  been  regulated. 

Cyrus  had  not  been  brought  up  in  the  religion  of  the  Babylonians ; and 
although  as  a political  prince  he  complied  with  their  outward  form  of  wor- 
ship, yet  no  sooner  had  he  discovered  the  tricks  practised  by  their  priests, 
than  he  let  loose  his  vengeance  upon  them,  and  granted  many  privileges 
to  the  Jews.  The  only  objection  that  can  be  brought  against  any  part  of 
this  narrative  is,  that  the  author  mistakes  some  names  and  facts  ; which  is 
not  to  be  wondered  at,  when  we  consider  that  the  best  historians  of  anti- 
quity have  done  so. 

Another  idol  worshipped  in  Babylon,  was  called  Merodach,  of  whom  we 
read,  “ Babylon  is  taken,  Bel  is  confounded,  Merodach  is  broken  in  pieces, 
her  idols  are  confounded,  her  images  are  broken  in  pieces.”  Jer.  1.  2. 

It  is  not  certain  who  this  Merodach  was;  but  probably  he  was  an  ancient 
king  of  Babylon,  who,  having  performed  some  wonderful  exploit,  was  after- 
wards considered  as  a deity,  as  was  common  among  other  heathen  nations* 
Several  of  their  kings  seem  to  have  been  named  after  him,  such  as  Evil- 
Merodach,  and  Merodach-Baladan ; which  last  began  to  reign  about  seven 
hundred  and  seventeen  years  before  the  birth  of  Christ. 

Succoth-Benoth  was  another  idol  worshipped  by  the  Babylonians ; as  is 
evident  from  what  we  read  in  2 Kings  xvii.  29,30.  “Howbeit,  every 
nation  made  gods  of  their  own,  and  the  men  of  Babylon  made  Succoth- 
Benoth.” 

Having  said  thus  much  concerning  the  religion  of  the  ancient  Babylo- 
nians, we  shall  now  proceed  to  describe  in  what  manner  that  magnificent 
city  was  destroyed ; which  were  we  to  omit,  would  be  utterly  inconsistent 
with  the  plan  we  have  laid  down.  This,  indeed,  is  one  of  the  most  remark- 
able events  upon  record,  and  serves  to  point  out  the  wisdom  and  justice  of 
the  Divine  Being.  Here  let  the  profligate  tremble,  and  the  deist  hide  his 
face  ! That  the  children  of  Israel  should  be  taken  captives  to  Babylon,  was 
foretold  long  before  the  event  took  place ; but  the  same  prophets,  who 
pointed  out  their  afflictions,  predicted,  at  the  same  time,  the  fate  of  this 
haughty  city.  Nay,  it  was  promised,  that  at  the  end  of  seventy  years,  the 
Jews  should  be  delivered,  and  that  God  would  bring  everlasting  destruction 
upon  Babylon. 

We  mortals  are  too  apt  to  be  filled  with  pride,  when  we  consider  the  vic- 
tories obtained  by  conquerors,  who,  although  instruments  in  the  hands  of 
God,  to  accomplish  the  designs  of  his  Providence,  yet  are  considered  by  him 
in  the  most  diminutive  point  of  view — or  rather,  as  most  illustrious  robbers 
and  murderers,  as  scourges  for  men’s  impieties,  and  such  as  God  will  in  his 
vengeance  cut  off. 

It  had  been  prophesied  long  before,  that  this  great  city  should  be  taken 
oy  l he  Medes  and  Persians,  under  the  command  of  Cyrus,  and  that  it  was 


PAGAN  NATIONS. 


C21 


to  be  attacked  in  a very  extraordinary  manner.  They  reckoned  their 
strength  to  consist  in  the  river  Euphrates,  and  yet  that  river  proved  their 
folly  by  being  the  means  of  their  destruction.  The  city  was  to  be  taken 
in  the  night,  during  a great  festival.  Their  king  was  to  be  seized  in  an 
instant:  and  so  was  Belshazzar,  when  Cyrus  took  their  city.  Lastly, 
their  king  was  to  have  no  burial : and  Belshazzar’s  carcase  was  thrown  to 
the  dogs.  See  Jer.  1.  51,  with  many  other  passages  in  the  prophetic 
writings. 

Cyrus  having  besieged  the  city  of  Babylon  upwards  of  two  years,  con- 
trived to  cut  a vast  ditch,  or  canal,  to  draw  off  the  stream  of  the  Euphrates  ; 
and  just  about  the  time  he  had  got  it  completed,  he  was  told  that  there  was 
to  be  a solemn  feast  in  the  city,  and  he  availed  himself  of  that  circumstance 
During  the  night,  the  inhabitants  of  Babylon  were  lost  in  all  manner  of 
debauchery,  and  the  king,  as  if  intending  to  mock  the  great  God,  sent  for 
the  sacred  vessels  which  had  been  brought  from  Jerusalem  ; but  mark  the 
justice  of  God  ! at  a time  when  men  forget  him.  During  the  feast,  a hand 
appeared,  writing  the  following  words  on  the  wall : — “ Mene,  Mene,  Tekel 
Upharsin.”  Dan.  v.  25.  The  king,  being  much  terrified,  sent  for  the  ma- 
gicians, desiring  them  to  interpret  the  meaning  of  the  words,  which  none 
of  them  could  do,  for  they  were  written  in  those  characters  which  are 
now  called  Syriac.  The  king,  not  knowing  what  to  make  of  this  extraor- 
dinary circumstance,  was  desired  by  the  queen  to  send  for  Daniel ; and 
this  queen,  whom  the  Greeks  call  Nitocris,  must  have  been  either  the 
mother  or  grandmother  of  Belshazzar,  for  she  had  been  long  acquainted 
with  Daniel,  and  he  was  at  that  time  a very  old  man.  Daniel  explained 
the  words  to  the  king,  but  he  was  too  much  lost  in  drunkenness  to  pay  any 
regard  to  them. 

In  the  mean  time,  Cyrus  opened  the  sluices  of  his  canals ; which,  draw- 
ing off  the  water  of  the  river  at  two  different  parts,  his  army  marched  into 
the  city  without  opposition.  Belshazzar,  roused  from  the  stupidity  into 
which  his  wine  had  thrown  him,  came  out  to  meet  his  enemies,  but  was 
soon  killed  with  all  those  who  attended  him,  and  all  who  were  found  in  the 
streets.  Such  was  the  end  of  the  city  of  Babylon,  after  it  had  flourished 
many  years  ; and  Cyrus  having  removed  the  seat  of  empire  to  Shushan  in 
Persia,  it  soon  became  a desert,  and  the  place  where  it  stood  is  not  now 
exactly  known.  Alexander  the  Great  attempted  to  rebuild  Babylon  ; but 
that  the  purpose  of  God  might  stand,  and  that  the  prophecies  might  be  ful- 
filled, the  ambitious  tyrant  was  taken  off  by  death  before  he  could  complete 
his  design.  It  was  prophesied  that  Babylon  should  become  the  habitation 
of  wild  beasts,  and  that  at  last  it  should  be  turned  into  pools  of  water.  Let 
us  now  see  how  this  was  literally  fulfilled. 

When  it  was  first  deserted  of  its  inhabitants,  the  Persian  kings  turned  it 

into  a park  for  hunting,  and  there  they  kept  their  wild  beasts.  When  the 
40 


622 


MEDES  AND  PERSIANS. 


Persian  empire  declined,  the  beasts  broke  loose  ; so  that  when  Alexander 
the  Great  marched  eastward,  he  found  Babylon  a perfect  desert.  He 
intended  to  have  restored  the  Euphrates  to  its  ancient  channel,  but  that  only 
served  to  complete  the  ruin  of  the  place ; for  the  design  not  being  com- 
pleted, the  river  overflowed  its  banks,  and  the  greatest  part  of  that  once 
celebrated  city  became  a lake  or  pool  of  water.  Theodorus,  who  lived 
about  four  hundred  years  after  Christ,  tells  us,  that  Babylon  was  the  recep- 
tacle of  serpents,  and  all  sorts  of  noxious  animals,  so  that  it  was  dangerous 
to  visit  it.  Benjamin  of  Tudela,  a Jew,  who  visited  it  in  1112,  tells  us, 
that  few  remains  of  it  were  left,  nor  were  there  any  inhabitants  within  many 
miles  of  it.  Rawolffe,  a German,  who  travelled  into  the  East  in  1572,  found 
it  very  difficult  to  discover  the  place  upon  which  it  stood,  nor  could  the 
neighbouring  inhabitants  give  him  proper  directions.  Many  later  travellers 
have  sought  for  her  situation  in  vain,  particularly  Mr.  Hanway,  who  visited 
that  part  of  the  world  about  a century  ago. 

That  great  and  good  man  tells  us,  that  he  spent  several  days  to  find  out 
the  situation  of  Babylon,  but  could  not,  although  he  had  every  assistance  a 
modern  traveller  could  procure.  Nay,  so  uncertain  was  he  of  its  ancient 
situation,  that  the  more  he  inquired,  the  more  he  was  left  in  the  dark.  It 
was  once  a nest  of  vile  idolaters,  and  afterwards  became  a cage  for  unclean 
beasts;  but  now  we  have  nothing  left  but  the  name. 


SEC.  V.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE  MEDES 

AND  PERSIANS. 

The  ancient  kingdoms  of  Persia  and  Media  were  so  nearly  connected  by 
a variety  of  concurring  circumstances,  that  they  cannot  be  separated  in  this 
article.  Nay,  it  is  much  better  that  they  should  be  kept  joined,  especially 
as  they  were  many  ages  under  one  sovereignty. 

During  the  continuance  of  the  Assyrian  empire,  the  Medes  had  no  regu- 
lar form  of  government,  but  lived  in  clans  or  tribes,  much  in  the  same  man- 
ner as  the  ancient  Britons.  At  last  Deyoces,  the  son  of  Phaortes,  a Mede 
by  birth,  projected  the  scheme  of  bringing  them  all  under  one  monarch}'-. 
He  was  a man  of  great  prudence,  and  much  esteemed  by  his  countrymen; 
he  had  beheld  with  concern  the  many  disorders  which  had  taken  place  from 
the  jarring  contentions  among  petty  tyrants,  and  he  resolved  to  avail  him- 
self of  such  favourable  circumstances.  His  reputation  was  so  great,  that 
the  people  of  his  own  district  made  him  their  judge;  and  his  decrees  were 
so  much  approved  of,  that  his  popularity  increased  every  day.  The  next 
part  of  his  plan  was,  to  pretend  that  he  could  not  neglect  his  own  domestic 
affairs  to  serve  the  public,  and  therefore  desired  to  retire  from  business. 
Then  it  was  that  the  good  effects  which  had  flowed  from  his  wise  adminis- 
tration began  to  be  sensibly  felt ; for  no  sooner  was  it  known  that  Deyoces 


PAGAN  NATIONS. 


623 


had  resigned,  than  all  sorts  of  licentiousness  took  place  among  the  lower 
orders  of  the  people. 

These  disorders,  which  threatened  destruction  to  the  state,  occasioned  a 
meeting  of  the  chiefs  to  be  held;  and  Deyoces  having  sent  his  emissaries 
thither,  a motion  was  made  that  a king  should  be  chosen,  and  the  election 
fell  unanimously  on  him.  Deyoces  obtaining  the  end  of  his  ambition,  set 
himself  about  reforming  abuses,  and  polishing  the  minds  of  his  subjects. 
For  this  purpose  he  set  about  building  a city  and  palace;  for  before  that 
period  the  people  lived  in  huts  in  the  woods.  This  city  was  called  Ecba- 
tana,  and  it  was  most  magnificent  and  beautiful.  It  was  built  in  a circular 
form,  on  an  eminence,  from  whence  there  was  a most  delightful  prospect 
over  a plain  diversified  with  woods  and  rivers.  His  next  business  was  that 
of  composing  a body  of  laws  for  his  people;  and  from  what  we  read  in 
ancient  history,  they  were  well  calculated  to  promote  order  among  men  who 
had  not  till  then  been  under  a regular  form  of  government. 

Persia  had  been  long  under  the  government  of  its  own  kings,  and  con- 
tinued so  till  the  reign  of  Cyrus  the  Great,  who  united  them,  not  by  con- 
quest, but  by  right  of  succession.  Shushan,  the  royal  city,  seems  to  have 
been  built  long  before  the  times  of  Cyrus;  for  we  find  it  mentioned  as  a 
flourishing  place  about  the  time  that  great  prince  issued  his  order  for  the 
Jews  to  return  to  their  own  country.  The  religion  of  the  Medes  and  Per- 
sians was  of  great  antiquity,  and  probably  taught  by  one  of  the  grandsons 
of  Noah,  who  planted  colonies  in  those  parts,  soon  after  the  confusion  of 
languages.  Noah  had  taught  his  children  the  knowledge  of  the  true  God; 
and  that  they  were  to  trust  in  his  mercy,  through  the  mediation  of  a Re- 
deemer. In  Persia,  the  first  idolaters  were  called  Sabians,  who  adored  the 
rising  sun  with  the  profoundest  veneration.  To  that  planet  they  conse- 
crated a most  magnificent  chariot,  to  be  drawn  by  horses  of  the  greatest 
beauty  and  magnitude,  on  every  solemn  festival.  The  same  ceremony  was 
practised  by  many  other  heathens,  who  undoubtedly  learned  it  from  the 
Persian  and  other  Eastern  nations. 

In  consequence  of  the  veneration  they  paid  to  the  sun,  they  worshipped 
the  fire,  and  invoked  it  in  all  their  sacrifices;  in  their  marches  they  carried 
it  before  their  kings,  and  none  but  the  priests  were  permitted  to  touch  it, 
because  they  made  the  people  believe  that  it  came  down  from  heaven.  But 
their  adoration  was  not  confined  to  the  sun  ; they  worshipped  the  water, 
the  earth,  and  the  winds,  as  so  many  deities.  Human  sacrifices  were 
offered  by  them;  and  they  burnt  their  children  in  fiery  furnaces,  appro* 
priated  to  their  idols.  These  Medes  and  Persians  at  first  worshipped  two 
gods,  namely,  Arimanius,  the  god  of  evil,  and  Oromasdes,  the  giver  of  all 
good.  By  some  it  was  believed  that  the  good  god  was  from  eternity,  and 
the  evil  one  created  ; but  they  all  agreed  that  they  would  continue  to  the 
end  of  time,  and  that  the  good  god  would  overcome  the  evil  one.  They 


624 


MEDES  AND  PERSIANS. 


considered  darkness  as  the  symbol  of  the  evil  god,  and  light  as  the  image 
of  the  good\me.  They  held  Arimanius,  the  evil  god,  in  such  detestation, 
that  they  always  wrote  his  name  backward.  Some  ancient  writers  have 
given  us  a very  odd  account  of  the  origin  of  this  god  Arimanius,  which  mav 
serve  to  point  out  their  ignorance  of  divine  things.  Oromasdes,  say  they, 
considering  that  he  was  alone,  said  to  himself,  “ If  I have  no  one  to  oppose 
me,  where,  then,  is  all  my  glory?”  This  single  reflection  of  his  created 
Arimanius,  who,  by  his  everlasting  opposition  to  the  divine  will,  contributed 
against  inclination  to  the  glory  of  Oromasdes. 

We  are  told  by  Plutarch  that  Oromasdes  created  several  inferior  gods,  or 
genii : such  as  wisdom,  goodness,  justice,  truth,  the  comforts  of  life,  and  all 
lawful  enjoyments.  On  the  other  hand,  Arimanius  created  as  many  devils, 
such  as  lies,  wickedness,  and  all  sorts  of  abominations.  The  former  like- 
wise created  twenty-four  devils,  and  enclosed  them  in  an  egg;  the  latter 
broke  the  egg,  and  by  that  means  created  a- mixture  of  good  and  evil.  This 
doctrine  of  the  origin  of  good  and  evil  bears  such  a striking  resemblance  to 
that  of  God  and  the  devil,  that  it  must  have  been  borrowed  from  the  tradi- 
tion concerning  the  fall  of  angels,  which  was  undoubtedly  known  to  the 
ancient  Persians;  or  it  might  be  taken  from  the  account  which  Moses  has 
transmitted  to  us,  concerning  the  creation  of  light  and  darkness. 

The  religion  of  the  Persians  underwent  a variety  of  very  remarkable 
revolutions ; for  the  Sabians,  having  fallen  into  disgrace,  they  were  succeeded 
by  another  sect,  called  the  Magi ; who,  on  account  of  their  pretensions  to 
superior  knowledge  and  sanctity,  became  extremely  popular  among  the 
vulgar.  Nay,  such  was  the  respect  paid  to  them,  that  no  king  could  take 
possession  of  the  throne  till  he  had  been  first  instructed  in  their  principles ; 
nor  could  they  determine  any  affair  of  importance  till  it  had  received  their 
approbation.  They  were  at  the  head  both  of  religion  and  philosophy;  and 
the  education  of  all  the  youth  in  the  kingdom  was  committed  to  their  care. 

It  is  the  general  opinion,  that  the  founder  of  the  Magian  religion  was  one 
Zoroaster,  who  lived  about  the  year  of  the  world  2900,  and  it  continued  to 
be  the  established  religion  of  the  country  for  many  years  after.  The  priests 
kept  up  continual  fires  in  their  temples ; and  standing  before  these  fires  with 
mitres  on  their  heads,  they  daily  repeated  a great  number  of  prayers.  The 
name  of  their  chief  temple  was  Amanus,  or  Namanus,  which  signifies  the 
sun  ; and  is  the  same  with  what  we  find  under  the  name  of  Baal  in  Scrip- 
ture. Their  great  reputation  induced  people  to  visit  them  from  all  parts 
of  the  known  world,  to  be  instructed  by  them  in  the  principles  of  philosophy 
and  mythology ; and  we  are  assured  that  the  great  Pythagoras  studied 
many  years  under  them.  They  believed,  with  the  Egyptians,  and  many 
otber  heathen  nations,  that  the  soul  passed  from  one  body  to  another ; and 
this  sentiment  daily  gaining  ground,  paved  the  way  for  the  propagation  of 
otners  of  a more  pernicious  nature. 


PAGAN  NATIONS.  625 

The  chief  priest  of  the  Magi  was  called  Archimagus,  or  worshipper  of 
fire;  but,  in  latter  times,  the  kings  of  Persia  assumed  that  dignity  to -them- 
selves: but  there  was  an  inferior  order  of  priests  called  Narbards,  who  were 
obliged  to  have  very  long  beards;  their  caps  were  round,  falling  over  their 
ears ; and  they  had  a girdle  with  four  tassels,  to  remind  them  of  four  esta- 
blished maxims.  First,  that  there  is  but  one  God;  secondly,  that  they  were 
to  believe  all  the  articles  of  the  Magian  religion  ; thirdly,  that  Zoroaster  was 
God’s  true  and  faithful  apostle;  and,  lastly,  that  they  must  never  be  weary 
of  well-doing,  as  the  only  thing  that  could  promote  their  honour  in  time, 
and  their  happiness  in  eternity. 

While  they  washed  themselves,  or  sat  at  meals,  they  observed  the  most 
strict  silence,  no  person  being  permitted  to  speak  a word  ; and  this  proba- 
bly gave  rise  to  some  of  the  sentiments  taught  by  Pythagoras  to  his  scholars, 
that  they  were  to  be  silent  in  school,  and  always  to  adore  fire. 

The  religion  of  the  ancient  Magi  fell  into  contempt,  both  in  Media  and 
Persia,  in  consequence  of  the  priests  of  that  order  having  usurped  the  su- 
preme authority  upon  the  death  of  Cambyses;  and  the  slaughter  which  was 
made  of  the  chief  men  among  them,  sunk  them  so  low,  that  they  never  rose 
to  their  original  greatness;  but  still  the  affection  which  the  people  had  to  a 
religion  which  had  prevailed  among  them  upwards  of  six  hundred  years, 
was  not  to  be  easily  rooted  out,  and  therefore  an  impostor,  under  the  name 
of  Zoroaster,  undertook  to  revive  and  reform  it. 

Having  seen  the  mischievous  effects  of  adoring  two  gods,  this  artful  im- 
postor introduced  one  superior  to  both  ; and  the  learned  Dr.  Prideaux  is  of 
opinion,  that  he  took  this  hint  from  what  we  read  in  Isaiah,  chap.  xlv.  7 : 
“ I am  the  Lord,  and  there  is  none  else;  I form  the  light,  and  create  dark- 
ness; I make  peace,  and  create  evil.”  In  a word,  Zoroaster  held  that  there 
was  but  one  supreme  God,  who  had  under  him  two  principles,  one  good, 
and  the  other  bad;  that  there  is  a perpetual  struggle  between  them  which 
shall  last  to  the  end  of  the  world  ; and  then  the  angel  of  darkness  and  his 
disciples  shall  go  into  a world  of  their  own,  where  they  shall  be  punished 
in  everlasting  darkness;  and  the  angel  of  light  and  his  disciples  shall  also  go 
into  a world  of  their  own,  where  they  shall  be  rewarded  with  everlasting 
happiness. 

This  Zoroaster  was  the  first  who  built  temples  for  the  worship  of  the  fire  ; 
for  before  his  time,  the  Magi  performed  their  devotions  on  the  summits  of 
hills  in  the  open  air,  where  they  were  exposed  to  all  the  inclemency  of  the 
weather,  which  often  extinguished  their  sacred  fires.  This  second  Zoroaster 
pretended  to  have  received  fire  from  heaven,  which  he  placed  on  tne  altar 
of  the  temple  of  Xis  in  Media,  from  whence  the  priests  gave  it  out,  and  it 
was  sent  to  all  the  other  cities  and  temples  in  the  Median  and  Persian  em- 
pire. The  Magian  priests  kept  their  sacred  fire  with  the  greatest  diligence, 
watching  it  continually  without  ever  suffering  it  to  go  out.  They  ted  it 


626 


MEDES  AND  PERSIANS. 


with  wood  stripped  of  the  bark,  and  they  were  prohibited  from  blowing  it 
with  their  breath,  or  with  bellows,  lest  it  should  be  thereby  polluted;  to 
nave  done  either  was  death  by  their  law.  The  Magian  religion,  as  reformed 
by  Zoroaster,  seems  to  have  been,  in  many  points,  copied  from  that  of  the 
Jews;  and  this  is  not  much  to  be  wondered  at,  when  we  consider  that 
Zoroaster  lived  at  the  time  when  the  Jews  were  captives  in  Babylon,  and 
where  he  had  an  opportunity  of  conversing  with  them.  The  Jews  had  the 
real  fire  from  heaven,  and  the  Magi  pretended  to  have  the  same;  from  all 
which  it  is  evident,  that  during  the  time  the  Jews  were  in  captivity,  much 
of  their  religion  was  known  to  the  Persians,  and  some  of  their  latter  systems 
founded  upon  it. 

The  Magian  priests  were  all  of  one  tribe,  like  those  among  the  Jews; 
and  none  but  the  sons  of  the  priests  could  be  ordained  of  their  order:  nay 
so  strict  were  they  in  keeping  the  priesthood  among  their  families,  that 
rather  than  mix  with  the  rest  of  the  people,  they  trampled  on  one  of  the 
most  sacred  laws  of  nature,  by  committing  incest  with  their  sisters,  and, 
horrid  to  mention,  with  their  mothers. 

The  Magian  priests  were  divided  into  three  orders:  the  arch-priests,  their 
deputies,  and  the  inferior  ones,  who,  for  the  most  part,  resided  in  the  coun- 
try. The  second  Zoroaster  had  the  address  to  get  his  religion  established 
in  the  Persian  empire;  and  there  it  continued  to  flourish  till  the  Moham- 
medans, by  force  of  arms,  established  their  own  on  its  ruins. 

He  compiled  a book  for  the  use  of  the  priests,  who  were  to  explain  it  to 
the  public  at  large,  who  attended  the  sacrifices.  This  book  was  called  the 
Zend,  a word  which  signifies  a kindler  of  fire,  because  it  was  for  the  use 
of  those  who  worshipped  the  fire;  but  the  allegorical  meaning  was,  to  kindle 
the  fire  of  religion  in  their  hearts.  The  first  part  of  this  book  contains  the 
liturgy  of  the  Magians  ; and  although  Mohammedism  is  now  established 
in  Persia,  yet  there  are  still  some  worshippers  of  fire  among  them,  for  the 
truth  of  which  we  have  the  testimony  of  Mr.  Hanway,  who  was  an  eye- 
witness to  the  nature  of  their  service.  When  Zoroaster  had  finished  this 
book,  he  presented  it  to  Darius  Hystaspis,  bound  up  in  several  volumes, 
making,  in  the  whole,  twelve  hundred  skins  of  parchment.  In  this  book 
there  are  so  many  passages  taken  out  of  the  Old  Testament,  that  some 
learned  men  have  supposed  the  author  was  a Jew.  He  gave  almost  the 
same  account  of  the  creation  of  the  world  as  we  find  written  in  the  book  of 
Genesis;  and  of  the  ancient  patriarchs  as  recorded  in  Scripture.  He 
enjoins,  relating  to  clean  and  unclean  beasts,  the  same  as  was  done  by 
Moses;  and  in  the  same  manner  orders  the  people  to  pay  tithes  to  the 
priests.  The  rest  of  the  book  contains  the  life  of  the  author;  his  pretended 
visions;  the  methods  he  uses  in  order  to  establish  his  religion;  and  con- 
cludes with  exhortations  to  obedience.  But,  notwithstanding  such  striking 
similarities  between  the  Zend  and  the  law  of  Moses,  yet  it  will  not  follow 


PAGAN  NATIONS. 


627 


from  hence  that  he  was  a Jew.  The  Jews  had  been  seventy  years  in  cap- 
tivity; and  many  of  them  being  men  of  learning,  no  doubt  but  such  a great 
man  as  Daniel,  or  such  an  illustrious  queen  as  Esther,  would  get  them 
placed  at  the  head  of  their  seminaries  of  learning.  Josephus  tells  us  that 
the  great  fame  of  Daniel  in  revealing  and  interpreting  the  dreams  of  Nebu- 
chadnezzar diffused  itself  throughout  the  whole  empire.  The  Chaldeans 
and  Persians  were  an  inquisitive  people,  they  even  sent  students  to  India 
and  Egypt;  and  finding  the  Jews  in  a state  of  captivity  among  them,  they 
would  naturally  inquire  into  the  mysteries  of  their  religion. 

In  considering  every  system  of  ancient  idolatry,  new  reflections  present 
themselves  to  our  minds.  Thus,  in  Persia,  two  ancient  systems  of  idolatry 
took  place,  and  at  last  an  artful  impostor  established  another  on  its  ruins. 
But  although  it  might  not  be  so  gross  as  some  of  those  that  went  before,  yet 
still  it  was  idolatry,  which  may  serve  to  show  that  without  Divine  Revela- 
tion no  man  can  come  to  the  knowledge  of  the  truth.  Abraham  would 
have  been  an  idolater,  had  not  God  called  him  from  Ur  of  the  Chaldeans ; 
and  when  Christ  came  in  the  flesh  he  found  the  whole  world  lying  in 
wickedness.  How  wretched  then  must  the  condition  of  those  persons  be 
who  reject  the  gospel  of  our  Saviour ! Well  might  it  be  said  of  such  per- 
sons, that  they  love  darkness  rather  than  light,  because  their  deeds  are  evil 


SEC.  VI— RELIGIOUS  BELIEF  AND  CEREMONIES  OF  THE  SCY 
THIANS,  SCANDINAVIANS,  AND  CELTS,  OR  DRUIDS. 

The  Scythians  inhabited  a large  tract  of  country  to  the  north  of  Europe 
and  Asia.  In  early  times  their  religion  was  very  simple  : it  taught  the 
belief  of  a Supreme  God,  to  whom  were  attributed  infinite  power,  know- 
ledge, and  wisdom ; it  forbade  any  representation  of  this  being  under  a cor- 
poreal form,  and  enjoined  the  celebration  of  his  worship  in  consecrated 
woods.  Under  him,  a number  of  inferior  divinities  were  supposed  to  go- 
vern the  world,  and  preside  over  the  celestial  bodies.  The  doctrine  of  a 
future  state  formed  an  important  part  of  the  mythology  of  these  people  ; and 
their  fundamental  maxims  were,  to  serve  the  Deity  with  sacrifice  and 
prayer,  to  do  no  wrong  to  others,  and  to  be  brave  and  intrepid.  But  in  the 
course  of  time  the  religion  of  the  Scythians  degenerated,  a multitude  of 
other  divinities  were  introduced  amongst  them,  and  as  they  were  a warlike 
people,  they  made  the  god  of  battles  their  favourite  deity ; to  him  they  con- 
secrated groves  of  oak,  which  were  held  so  sacred  that  whoever  injured 
them  was  punished  with  death.  A scimitar  raised  upon  the  summit  of  an 
immense  wooden  altar  was  the  emblem  of  this  God,  to  whom  they  sacri- 
ficed horses,  and  every  hundredth  man  taken  in  battle;  the  first  fruits  of 
the  earth,  and  a portion  of  the  spoils  gained  in  war,  were  the  offerings  made 
to  the  other  divinities.  The  principal  Scythian  deities  were — Tabite,  the 


628 


SCYTHIANS,  SCANDINAVIANS,  AND  CELTS. 


Vesta  of  later  times ; Papius,  the  Jupiter ; Apia,  or  the  Earth,  the  consort 
of  Papius;  Stripassa,  the  Venus  ; Oestasynes,  the  Apollo;  Thamimasiaes, 
the  Neptune. 

The  Scythians  venerated  fire,  as  the  principle  of  all  things;  and  the  wind 
and  the  sword,  as  the  cause  of  life  and  death  ; a being  called  ZamoiXis, 
was  supposed  to  have  the  charge  of  conducting  departed  spirits  to  their 
respective  abodes ; and  sacrifices  were  made  to  him  by  the  friends  of  de- 
ceased persons  on  their  behalf. 

The  Scandinavians  sacrificed  human  victims,  and  sometimes  offered  up 
even  their  kings,  to  appease  the  gods  in  times  of  public  calamity. 

Their  chief  divinities  were  Odin  or  Wodin,  Frea  or  Friga,  and  Thor. 
Odin  or  Wodin  is  generally  supposed  to  have  been  a deified  warlike  prince; 
he  was  the  god  and  father  of  war,  and  was  thought  to  adopt  as  his  children 
all  who  died  in  battle;  he  was  also  worshipped  as  the  god  of  arts  and 
sciences,  from  his  having  in  some  degree  civilized  the  countries  which  he 
subdued.  The  fourth  day  of  the  week  was  consecrated  to  him,  and  was 
called  Wodin’s  day,  which  is  now  corrupted  into  our  Wednesday. 

Frea  or  Friga,  the  consort  of  Odin,  was  the  most  amiable  of  ail  the  Scan- 
dinavian goddesses.  She  was  also  called  Vanadis,  or  the  goddess  of  Hope; 
and  under  the  name  of  Hertha  she  was  considered  as  a personification  of 
earth.  Virgins  of  high  birth  devoted  themselves  to  her  service  ; and  Fri- 
day, the  sixth  day  of  the  week,  was  named  after  her. 

Thor,  the  eldest  and  bravest  of  the  sons  of  Odin  and  Frea,  was  the  god 
of  the  aerial  regions ; prayers  were  addressed  to  him  for  favourable  winds 
and  refreshing  showers  ; and  Thursday,  the  fifth  day  of  the  week,  was  dedi- 
cated to  him. 

In  the  earliest  times  the  Scandinavians  performed  their  rites  in  groves ; 
but  they  afte; wards  raised  temples  to  their  gods,  the  most  magnificent  of 
which  were  at  Upsal  and  Drontheim. 

The  inferior  deities  of  the  Scandinavians  were — Niorder,  who  presided 
over  the  seas,  navigation,  hunting,  and  fishing;  Isminsul,  or  the  column  of 
the  universe  ; Surtar,  prince  of  the  genii  of  fire ; Balder,  a son  of  Odin  ; 
Tur,  the  dispenser  of  victory;  Heimdal,  the  guardian  of  the  heavens;  Hoder, 
the  blind,  a son  of  Odin  ; Vidar,  the  god  of  silence,  a son  of  Odin  ; Braga, 
the  god  of  poetry ; Vati,  the  formidable  archer ; Uller,  presiding  over  trials 
by  duel;  Hela,  the  dreadful  goddess  of  death;  Torseti,  decided  the  differ- 
ences of  gods  and  men  ; the  Valkyries  were  goddesses  of  slaughter;  Iduna, 
the  queen  of  youth;  Saga, -the  goddess  of  waterfalls;  Vara,  the  witness  of 
oaths  ; Lofen,  the  guardian  of  friendship  ; Synia,  the  avenger  of  broken 
faith. 

The  notions  the  Scandinavians  entertained  of  hell  were  very  remarkable; 
it  was  called  Niffhien,  and  consisted  of  nine  vast  regions  of  ice,  situated 
under  the  North  Pole,  the  entrance  to  which  was  guarded  by  the  dog  of 


pagan  Nations. 


629 


darkness,  similar  to  the  Grecian  Cerberus.  Loke,  the  evil  genius,  who 
was  the  cruel  enemy  of  gods  and  men,  with  his  daughter  Hela,  the  god- 
dess of  death;  the  giantess  Angherbode,  the  messenger  of  evil:  the  wolf 
Femis,  a monster,  dreaded  by  the  gods,  as  destined  to  be  their  destruction, 
and  the  equally  formidable  serpent,  resided  in  this  gloomy  abode;  which 
has  been  described  by  Gray,  in  his  “Descent  of  Odin.” 

The  Scandinavians  believed  that  what  formed  their  highest  enjoyments 
m this  world,  would  likewise  constitute  their  happiness  in  the  next.  They 
imagined  that  the  souls  of  heroes  who  had  fallen  in  battle  would  pass  their 
days  in  hunting  shadowy  forms  of  wild  beasts,  or  in  combats  with  warriors ; 
and  at  night  would  assemble  in  the  hall  of  Odin,  to  feast  and  drink  mead  or 
ale  out  of  the  skulls  of  their  enemies  whom  they  had  slain  in  their  mortal 
life.  This  view  of  happiness  in  a future  state  of  existence  has  prevailed 
amongst  all  nations. 

We  now  come  to  the  religion  of  our  forefathers,  the  Celts,  which  was 
also  that  of  the  ancient  Germans  and  Gauls.  The  Celtic  priests  were  called 
Druids.  All  the  Celtic  nations,  like  the  early  Scythians,  performed  their 
religious  ceremonies  in  sacred  groves ; and  they  regarded  the  oak  and  the 
mistletoe  growing  upon  it  with  peculiar  reverence.  Their  principal  deities 
were — Teulates,  the  god  of  war;  Dis,  the  god  of  the  infernal  regions,  and 
the  Pluto  of  after  times;  and  Andate,  the  goddess  of  victory. 

The  god  of  war  was  the  divinity  of  the  greatest  importance;  upon  his 
altars  human  victims  were  sacrificed;  and  though  criminals  were  deemed 
the  most  acceptable  offerings,  innocent  persons  were  frequently  immo- 
lated. 

Druid  is  derived  from  the  word  deru , which  in  the  Celtic  language  sig- 
nifies an  oak ; because  their  usual  abode  was  in  woods.  These  priests  were 
most  highly  revered ; they  were  referred  to  in  all  civil  as  well  as  religious 
matters  ; and  so  great  was  their  influence  in  the  state,  that  even  kings  could 
not  ascend  the  throne  without  their  approbation.  They  were  divided  into 
four  classes, — druids,  bards,  sarronides,  and  vates  or  eubages;  the  first  were 
the  supreme  chiefs,  and  so  highly  reverenced,  that  the  inferior  orders  could 
not  remain  in  their  presence  without  permission  to  do  so.  The  bards,  whose 
Celtic  name  signifies  a singer,  celebrated  the  actions  of  heroes  in  verse, 
which  they  sang,  and  accompanied  on  the  harp. 

The  sarronides  had  the  charge  of  instructing  youth,  whom  they  were 
enjoined  to  inspire  with  virtuous  sentiments;  and  the  vates  or  eubages  had 
the  care  of  the  sacrifices,  and  applied  themselves  particularly  to  the  study 
of  nature. 

The  Druids  enjoyed  great  privileges;  they  were  exempted  from  serving 
in  war  and  paying  taxes. 

Numbers  aspired  to  gain  admission  into  this  order  of  society,  for  it  was 
open  to  all  ranks ; but  this  was  rather  difficult,  as  the  candidates  were  obliged 


630 


GREEKS  AND  ROMANS. 


to  learn  the  verses  which  contained  the  maxims  of  their  religion  and  politi- 
cal government. 

It  was  unlawful  to  commit  the  druidical  doctrines  to  writing;  and  there- 
fore they  were  taught,  and  transmitted  from  generation  to  generation,  entirely 
by  the  poems  recited  by  the  Druids,  who  required  a period  of  fifteen  or  even 
twenty  years  to  acquire  an  adequate  knowledge  on  that  subject. 

The  Druids  considered  the  mistletoe  as  a special  gift  from  the  divinity 
to  the  oak,  and  the  gathering  of  this  plant  was  the  most  sacred  of  their 
ceremonies. 

SEC.  VII.— RELIGIOUS  BELIEF,  CEREMONIES,  AND  CUSTOMS  OF 
THE  ANCIENT  GREEKS  AND  ROMANS. 

The  Greeks  are  supposed  to  have  derived  many  of  their  deities  from  the 
Egyptians,  as  well  as  no  small  number  of  their  religious  ceremonies.  The 
Egyptians,  no  doubt,  at  an  earlier  period,  believed  in  one  Deity  as  supreme, 
the  Maker  and  Ruler  of  all  things ; but  after  that  they  worshipped  the 
sun,  moon,  and  stars,  under  various  forms,  as  well  as  living  creatures  and 
lifeless  things. 

In  the  first  ages  of  the  world  men  had  neither  temples  nor  statues  for 
their  gods,  but  worshipped  in  the  open  air,  in  the  shady  grove,  or  on  the 
summit  of  the  lofty  mountains,  whose  apparent  proximity  to  the  heavens 
seemed  to  render  them  peculiarly  appropriate  for  religious  purposes.  Igno- 
rantly transferring  to  the  works  of  the  Supreme  Being  that  homage  which 
is  only  due  to  their  Author,  they  adored  the  sun  as  a god,  who,  riding  on 
his  chariot  of  fire,  diffused  light  and  heat  through  the  world;  the  moon,  as 
a mild  and  beneficent  divinity,  who  presided  over  night  and  silence,  con- 
soling her  worshippers  for  the  departure  of  the  more  brilliant  light  of  day. 

It  is  thought  that  the  Greeks  received  from  the  Egyptians  the  custom 
of  building  temples,  which  were  erected,  some  in  valleys,  some  in  woods, 
and  others  by  the  brink  of  a river,  or  fountain,  according  to  the  deity  who 
was  destined  to  inhabit  them  ; for  the  ancients  ascribed  the  management  of 
every  particular  affair  to  some  particular  god,  and  appropriated  to  each  a 
peculiar  form  of  building,  according  to  his  or  her  peculiar  character  and 
attributes. 

But  when  temples  were  first  erected,  the  ancients  still  continued  to 
worship  their  gods,  without  any  statue  or  visible  representation  of  the 
divinity. 

It  is  supposed  that  the  worship  of  idols  was  introduced  among  the 
Greeks  in  the  time  of  Cecrops,  the  founder  of  Athens,  in  the  year 
1556  b.  c. 

At  first  these  idols  were  formed  of  rude  blocks  of  wood  or  stone,  until 
when  the  art  of  graving,  or  carving,  was  invented,  these  rough  masses 
were  changed  into  figures  resembling  living  creatures.  Afterwards,  mar- 


PAGAN  NATIONS. 


631 


bie,  and  ivory,  or  precious  stones,  were  used  in  their  formation,  and  lastly, 
gold,  silver,  brass,  and  other  metals.  At  length,  in  the  refined  ages  ot 
Greece,  all  the  genius  of  the  sculptor  was  employed  in  the  creation  of  these 
exquisite  statutes,  which  no  modern  workmanship  has  yet  surpassed. 

Temples,  statues,  and  altars,  were  considered  sacred,  and  to  many  of  them 
was  granted  the  privilege  of  protecting  offenders. 

Chaos  was  considered  the  most  ancient  of  all  the  gods,  and  that  Coelus,  or 
heaven,  followed  him.  Vesta,  Prisca,  or  Terra,  the  earth,  was  the  wite  ot 
Coelus,  and  ranked  as  the  first  goddess. 

The  Greeks  divided  their  deities  into  three  classes, — celestial,  marine, 
and  infernal,  though  there  are  many  others  not  embraced  in  this  classifi- 
cation : 


JUPITER. 

Jupiter,  the  father  of  gods  and  men,  is  said  to  have  been  born  in  Crete, 
or  to  have  been  sent  there  in  infancy  for  concealment.  He  was  the  son  of 
Saturn,  the  god  of  Time,  and  of  Cybele,  otherwise  called  Rhea.  He  was 
the  most  powerful  of  all  the  gods,  and  every  thing  was  subservient  to  hia 
will.  His  father,  Saturn,  had  received  the  kingdom  of  the  world  from  hia 
brother  Titan,  on  condition  of  destroying  all  the  sons  who  should  be  born 
to  him.  Saturn,  therefore,  devoured  his  children  immediately  after  birth. 
This  may  be  considered  as  having  an  allegorical  meaning;  namely,  that 
time  destroys  all  things. 

As  soon  as  he  was  a year  old,  Jupiter  made  war  against  the  Titans,  a 
race  of  giants,  who  had  imprisoned  his  father,  Saturn,  and  having  con- 
quered them,  set  his  father  at  liberty.  But  Saturn  having  soon  after  con- 
spired against  him,  was  deposed  by  Jupiter,  and  sent  into  banishment. 
Being  thus  left  sole  master  of  the  world,  Jupiter  divided  his  empire  with  his 
two  brothers,  Neptune  and  Pluto. 

For  himself  he  reserved  the  kingdom  of  heaven;  to  Neptune  he  gave 
dominion  over  the  sea,  and  to  Pluto  the  infernal  regions.  His  first  name 
was  Jo  vis,  from  which,  by  the  addition  of  Pater,  father,  was  formed 
Jupiter.  But  the  appellations  given  to  him  were  numerous,  and  were  de- 
rived either  from  the  actions  which  he  performed,  or  from  the  places  where 
he  was  worshipped. 

As  the  ancients,  inconsistently,  attribute  to  their  gods  all  the  passions  and 
vices  which  disgrace  human  nature,  so  they  frequently  represent  Jupiter  as 
having  recourse  to  the  most  unworthy  artifices,  in  order  to  accomplish  the 
basest  designs. 

Their  poets  describe  him  as  a majestic  personage,  sitting  upon  a throne 
of  gold  or  ivory,  under  a rich  canopy,  holding  a thunderbolt  in  one  hand, 
and  in  the  other  a sceptre  of  cypress.  At  his  feet,  or  on  his  sceptre,  sits 
an  eagle  with  expanded  wings.  He  has  a flowing  beard,  and  is  generally 


L 


632 


GREEKS  AND  ROMANS. 


represented  with  golden  shoes,  and  an  embroidered  cloak.  The  Cretans 
depicted  him  without  ears,  to  signify  impartiality. 

APOLLO. 

Apollo  was  the  son  of  Jupiter  and  Latona,  and  brother  of  the  goddess 
Diana.  He  was  born  in  the  island  of  Delos,  where  his  mother  fled  to  avoid 
the  jealousy  of  Juno.  He  was  the  god  of  all  the  fine  arts ; and  to  him  is 
ascribed  the  invention  of  medicine,  music,  poetry,  and  eloquence.  He  pre- 
sided over  the  Muses,  and  had  the  power  of  looking  into  futurity.  His 
oracles  were  in  general  repute  over  the  world. 

Apollo  had  various  other  surnames.  He  was  called  Delius,  from  the 
island  where  he  was  born;  Cynthius,  from  a mountain  in  that  island ; Del- 
phinius,  from  the  city  of  Delphi,  in  Boeotia;  Didymasus,  from  a Greek  word, 
signifying  twins;  Nomius,  which  means  a shepherd;  Paean,  from  his  skill 
in  shooting  arrows;  and  Phoebus,  from  the  swiftness  of  his  motion. 

It  is  generally  supposed  that  by  Apollo  the  sun  is  to  be  understood;  for 
which  reason  he  was  called  Sol  by  the  Latins.  He  is  represented  as  a 
graceful  youth,  with  long  hair,  on  his  head  a laurel  crown,  in  one  hand  a 
bow  and  arrows,  in  the  other  a lyre.  His  head  is  generally  surrounded 
with  beams  of  light.  His  most  celebrated  oracle  was  at  Delphi,  and  he  fre- 
quently resided  with  the  Muses  upon  Mount  Parnassus.  The  olive,  the 
laurel,  and  the  palm-tree  were  sacred  to  him;  as  were  also  the  griffin,  the 
cock,  the  grasshopper,  the  wolf,  the  crow,  the  swan,  and  the  hawk. 

MARS. 

Mars  was  the  god  of  war,  and  son  of  Jupiter  and  Juno.  He  was  edu- 
cated by  the  god  Priapus,  who  instructed  him  in  every  manly  exercise. 
His  temples  were  not  numerous  in  Greece,  but  from  the  warlike  Romans 
he  received  unbounded  honours.  His  priests  were  called  Salii. 

Mars  presided  over  gladiators,  and  was  the  god  of  hunting,  and  of  all 
warlike  exercises  and  manly  amusements.  He  married  Nerio,  which  sig- 
nifies valour,  or  strength.  The  Areopagus,  which  means  the  Hill  of  Mars, 
was  a place  at  Athens,  in  which  Mars,  being  accused  of  murder,  was  tried 
before  twelve  gods,  and  acquitted  by  six  voices.  He  gained  the  affections 
of  Venus,  and  was  the  father  of  Cupid,  the  god  of  love. 

MERCURY. 

Mercury  was  the  son  of  Jupiter  and  of  Maia,  the  daughter  of  Atlas.  He 
was  born  in  Arcadia,  upon  Mount  Cyllene,  and  in  his  infancy  was  intrusted 
with  the  care  of  the  seasons.  He  was  the  messenger  of  the  gods,  and  more 
especially  of  Jupiter.  He  was  the  patron  of  travellers  and  shepherds.  He 
conducted  the  souls  of  the  dead  into  the  infernal  regions,  and  not  only  pre- 
sided over  merchants  and  orators,  but  was  also  the  god  of  thieves  and  of  all 
dishonest  persons. 


PAGAN  NATIONS. 


633 


He  was  the  inventor  of  letters,  and  excelled  in  eloquence.  Hence  he 
was  called  by  the  Greeks  Hermes,  which  signifies  interpreting,  or  explain- 
ing. He  first  taught  the  arts  of  buying,  selling,  and  trafficking,  from 
whence  he  derived  his  name  of  Mercury,  and  is  accounted  the  god  of  mer- 
chants and  of  gain. 

He  is  represented  as  a young  man,  with  a cheerful  countenance.  He  has 
wings  fastened  to  his  sandals  and  to  his  cap.  In  his  hand  he  holds  the 
caduceus,  or  rod,  entwined  with  two  serpents.  A touch  of  this  wand  would 
waken  those  who  were  asleep,  or  cause  sleep  in  those  who  were  awake. 

BACCHUS. 

Bacchus  was  the  god  of  wine,  and  the  son  of  Jupiter  and  Semele.  Se- 
mele  was  the  daughter  of  Cadmus,  celebrated  as  the  inventor  of  the  alpha- 
bet, and  of  Hermione,  the  daughter  of  Mars  and  Venus.  She  was  destroyed 
by  the  jealous  cruelty  of  Juno. 

It  is  probable  that  Bacchus  was  an  ancient  conqueror  and  lawgiver.  He 
was  born  in  Egypt,  and  educated  at  Nysa  in  Arabia.  He  taught  the  cul- 
ture of  the  grape,  the  art  of  converting  its  juice  into  wine,  and  the  manner 
of  making  honey.  He  was,  on  that  account,  honoured  as  a god  by  the 
Egyptians,  under  the  name  of  Osiris. 

The  festivals  of  Bacchus  are  called  orgies,  bacchanalia,  or  dionysia. 

These  festivals  were  celebrated  with  riot  and  excess.  The  priestesses, 
called  Bacchantes,  ran  wild  upon  the  mountains,  with  dishevelled  hair,  and 
torches  in  their  hands,  filling  the  air  with  shouts,  and  chanting  hymns  in 
his  praise.  The  Romans  called  these  feasts  Brumalia.  During  their  cele- 
bration the  people  ran  about  the  city  in  masks,  or  with  their  faces  daubed 
with  the  dregs  of  wine. 

The  fir,  the  ivy,  the  fig,  and  the  pine,  were  consecrated  to  Bacchus,  and 
goats  were  sacrificed  to  him  on  account  of  the  propensity  of  that  animal  to 
destroy  the  vine.  He  is  represented  sometimes  as  an  effeminate  youth,  and 
sometimes  as  a man  advanced  in  years.  Pie  is  crowned  with  ivy  and  vine- 
leaves.  In  his  hand  he  holds  a thyrsus,  which  is  a javelin  with  an  iron 
head,  encircled  with  ivy  or  vine-leaves.  He  sits  in  a chariot  drawn  by 
tigers  and  lions,  and  sometimes  by  lynxes  and  panthers,  while  his  guards 
are  a band  of  riotous  satyrs,  demons,  and  nymphs. 

At  other  times  we  see  him  riding  upon  the  shoulders  of  Pan,  or  of  his 
foster-father  Silenus;  and  again  he  is  represented  sitting  upon  a celestial 
globe,  bespangled  with  stars.  Bacchus  married  Ariadne,  the  daughter  of 
Minos,  king  of  Crete,  after  Theseus  had  forsaken  her  in  the  island  of  Naxos, 
and  gave  her  a crown  of  seven  stars,  which  after  her  death  was  made  a 
constellation. 

VULCAN. 

Vulcan  was  the  son  of  Juno:  he  was  the  god  of  fire,  and  the  patron  of 


634 


GREEKS  AND  ROMANS. 


all  those  artists  who  worked  in  iron  or  other  metals.  He  was  educated  in 
heaven;  but  Jupiter  being  offended  with  him,  hurled  him  from  Olympus. 
He -lighted  on  the  island  ©f  Lemnos,  and  was  a cripple  ever  after.  He 
fixed  his  residence  there,  built  himself  a palace,  and  raised  forges  to  work 
metals. 

He  forged  the  thunderbolts  of  Jupiter,  and  the  arms  of  the  gods  and 
demi-gods.  The  golden  chambers,  in  which  the  gods  resided,  were  his 
workmanship;  also  their  seats  and  their  council-table,  which  came  self- 
moved  from  the  sides  of  the  apartment. 

Vulcan  is  usually  represented  at  his  anvil,  with  all  his  tools  about  him, 
forging  a thunderbolt,  with  a hammer  and  pincers  in  his  hand.  His  fore- 
head is  blackened  with  smoke,  his  arms  are  nervous  and  muscular,  his 
beard  long,  and  his  hair  dishevelled.  The  fable  of  Vulcan  shows  us  how 
highly  the  ancients  esteemed  the  art  of  working  in  metals,  since  they  sup- 
posed it  to  be  an  occupation  fit  for  a god. 

JUNO. 

Juno  was  the  queen  of  heaven,  the  sister  and  wife  of  Jupiter,  and  the 
daughter  of  Saturn  and  of  Ops,  otherwise  called  Rhea.  She  was  born  in 
the  isle  of  Samos,  and  resided  there  till  her  marriage  with  Jupiter : her 
children  were  Vulcan,  Mars,  and  Hebe. 

The  poets  represent  Juno  with  a majesty  well  befitting  the  empress  of 
the  skies.  Her  aspect  combines  all  that  we  can  imagine  of  the  lofty,  grace- 
ful, and  magnificent.  Her  jealousy  of  Jupiter  and  her  disputes  with  him 
occasioned  perpetual  confusion  in  heaven.  On  account  of  her  cruelty  to 
Hercules,  Jupiter  suspended  her  from  the  skies  by  a golden  chain.  Vul- 
can having  come  to  her  assistance,  was  kicked  down  from  heaven  by  Jupi- 
ter, and  broke  his  leg  by  the  fall. 

MINERVA. 

Minerva  was  the  goddess  of  wisdom,  and  is  said  to  have  sprung,  com- 
pletely armed  and  full-grown,  from  the  brain  of  Jupiter.  She  was  imme- 
diately admitted  into  the  assembly  of  the  gods,  and  became  Jupiter’s  faithful 
counsellor:  she  was  the  most  accomplished  of  all  the  goddesses. 

The  countenance  of  Minerva,  as  generally  represented,  was  more  expres- 
sive of  masculine  firmness  than  of  grace  or  softness.  She  was  clothed  in 
complete  armour,  with  a golden  helmet,  a glittering  crest,  and  nodding 
plume:  she  had  a golden  breastplate.  In  her  right  hand  she  held  a lance, 
and  in  her  left  a shield  on  which  was  painted  the  dying  head  of  Medusa, 
with  serpents  writhing  around  it. 

Her  eyes  were  of  celestial  blue:  a crown  of  olive  was  entwined  round 
her  helmet:  her  chief  emblems  w’ere  the  cock,  the  owl,  the  basilisk,  and 
the  distaff.  Her  worship  was  universally  established,  but  her  most  magni- 
ficent temples  were  in  the  Acropolis,  the  upper  city  or  citadel  of  Athens. 


PAGAN  NATIONS. 


635 


One  was  called  the  Parthenon,  and  was  built  of  the  purest  white  marbie. 
In  it  was  the  statue  of  the  goddess,  made  of  gold  and  ivory.  It  was  twenty- 
six  cubits  high,  and  was  considered  one  of  the  masterpieces  of  Phidias. 
The  remains  of  this  temple  are  still  to  be  seen  at  Athens,  and  excite  the 
admiration  of  every  beholder. 

VENUS. 

Venus  was  the  goddess  of  beauty,  the  mother  of  love,  and  the  queen  of 
laughter,  grace,  and  pleasure.  She  is  said  to  have  risen  from  the  froth  of 
the  sea,  near  the  island  of  Cyprus.  The  Zephyrs  wafted  her  to  the  shore, 
where  she  was  received  by  the  Seasons,  the  daughters  of  Jupiter  and 
Themis.  As  she  walked,  flowers  bloomed  beneath  her  feet,  and  the  rosy 
Hours  dressed  her  in  divine  attire. 

The  rose,  the  myrtle,  and  the  apple,  were  sacred  to  Venus  ; and  among 
birds,  the  dove,  the  swan,  and  the  sparrow.  She  was  sometimes  described 
as  traversing  the  heavens  in  an  ivory  chariot  drawn  by  doves.  She  was 
clothed  jn  a purple  mantle,  which  glittered  with  diamonds,  and  was  bound 
round  the  waist  by  the  cestus.  Her  doves  were  harnessed  with  a light 
golden  chain.  Cupid  and  a train  of  doves  fluttered  round  her  chariot  on 
silken  wings.  The  three  graces,  Aglaia,  Thalia,  and  Euphrosyne,  were 
her  attendants. 

At  another  time  she  was  borne  through  the  ocean  in  a shell,  her  head 
crowned  with  roses;  while  cupids,  nereids,  and  dolphins,  sported  around 
her.  She  w’as  represented  as  perfectly  beautiful  and  graceful,  with  a 
countenance  expressive  of  gentleness  and  gayety. 

Her  temples  were  numerous;  but  those  most  celebrated  Avere  at  Paphos, 
Cythera,  Idalia,  and  Cnidus.  Her  most  beautiful  statue  is  entitled  the 
Venus  de  Medicis,  and  is  still  viewed  with  admiration  by  all  who  visit  the 
gallery  of  Florence.  Her  favourite  residence  was  supposed  to  be  the 
island  of  Cyprus ; and  her  chief  worshippers  were  at  Paphos,  a city  of  that 
island. 

CUPID. 

Cupid,  the  son  of  Venus,  and  god  of  love,  was  represented  as  a beautiful 
boy,  with  wings,  a bow  and  arrows,  and  generally  with  a bandage  over  his 
eyes.  He  had  wings,  to  show  his  caprice  and  desire  of  change.  He  is 
described  as  blind,  because  we  are  apt  to  shut  our  eyes  to  the  faults  of  those 
we  love. 

DIANA. 

Diana  was  the  goddess  of  hunting.  She  was  the  daughter  of  Jupiter  and 
Latona,  and  the  twin  sister  of  Apollo.  On  earth  she  was  worshipped  under 
the  name  of  Diana;  but  in  heaven  she  was  called  Luna,  and  in  Tartarus 
she  was  invoked  as  Hecate. 

Diana  shunned  the  society  of  men,  and  retired  to  the  woods,  accompanied 


1 


636  GREEKS  AND  ROMANS. 

by  sixty  of  the  Oceanides,  daughters  of  Oceanus,  a powerful  sea-god,  and 
by  twenty  other  nymphs,  all  of  whom,  like  herself,  had  determined  never 
to  marry 

Armed  with  a golden  bow,  and  lighted  by  a torch  which  was  kindled  at 
the  lightnings  of  Jupiter,  she  led  her  nymphs  through  the  dark  forests  and 
woody  mountains,  in  pursuit  of  the  swift  stag.  At  the  twang  of  her  bow 
the  lofty  mountains  were  said  to  tremble,  and  the  forests  were  said  to  resound 
with  the  panting  of  the  wounded  deer. 

When  the  chase  was  over,  she  would  hasten  to  Delphi,  the  residence  of 
her  brother  Apollo,  and  hang  her  bow  and  quiver  upon  his  altar.  There 
she  would  lead  forth  a chorus  of  Muses  and  Graces,  and  join  them  in  sing- 
ing praises  to  her  mother  Latona. 

Diana  was  represented  as  very  tall  and  beautiful,  and  dressed  as  a 
huntress,  a bow  in  her  hand,  a quiver  of  arrows  hung  across  her  shoulders, 
her  feet  covered  with  buskins,  and  a bright  silver  crescent  on  her  forehead. 
Sometimes  she  was  described  as  sitting  in  a silver  chariot,  drawn  by  hinds. 
The  cold  and  bright  moon,  which  scatters  a silver  light  over  the ’ hills  and 
forests,  is  the  type  of  this  goddess. 

As  Luna  this  goddess  enlightened  the  heavens  with  her  rays  on  earth, 
as  Diana  she  subdued  the  wild  beasts  with  her  arrows;  and  in  hell,  under 
the  name  of  Hecate,  she  kept  all  the  ghosts  and  shadowy  inhabitants  under 
subjection. 

CERES. 

Ceres  was  the  goddess  of  corn  and  harvests,  and  the  daughter  of  Saturn 
and  Vesta. 

The  most  celebrated  festivals  in  honour  of  Ceres  were  held  at  Eleusis. 
They  were  called  the  Eleusinian  Mysteries,  on  account  of  the  secrecy  with 
which  they  were  conducted.  Those  who  were  admitted  to  these  solemn 
assemblies  were  called  the  initiated. 

When  a new  member  was  about  to  be  admitted,  he  was  brought  to  the 
temple  by  night.  At  the  entry  his  hands  were  washed,  and  a crown  of 
myrtle  was  put  upon  his  head.  He  was  then  instructed  in  the  laws  of 
Ceres.  After  this  the  priest  conducted  him  into  the  sanctuary,  and  sud- 
denly a thick  darkness  overspread  every  object. 

Then  a bright  light  flashed  through  the  temple,  and  the  statue  of  the 
goddess  was  seen  all  decked  in  gold  and  jewels. 

The  new  member  was  bound  by  a solemn  oath  to  secrecy,  ana  dismissed. 
By  these  means  the  initiated  were  struck  with  terror,  not  being  aware  that 
they  were  merely  contrivances  of  the  priests  to  impress  their  minds  with 
religious  awe.  It  is  probable  that  these  mysterious  associations  first  gave 
the  moderns  the  idea  of  freemasonry. 

Ceres  is  represented  as  tall  and  majestic.  A wreath  of  corn  is  bound 
round  her  golden  hair.  She  holds  a sickle  in  her  right  hand,  and  in  Iter 


FAGAN  NATIONS. 


637 


left  a lighted  torch.  There  were  many  festivals  in  honour  of  Ceres,  and 
many  splendid  temples  erected  to  her.  The  husbandmen  offered  sacrifices 
to  her  in  the  spring,  and  oblations  of  wine,  honey,  and  milk. 

VESTA. 

This  goddess  was  the  daughter  of  Saturn  and  Rhea.  Her  worship  was 
introduced  into  Italy  by  iEneas,  a famous  Trojan  prince.  The  Palladium 
of  Troy  was  preserved  in  her  temple,  and  upon  its  continuance  there  the 
safety  of  Rome  was  supposed  to  depend. 

In  the  temple  of  Vesta  a perpetual  fire  was  kept  burning;  and  seven 
priestesses  were  chosen,  whose  duty  it  was  to  prevent  this  fire  from  being 
extinguished.  These  priestesses  were  called  Vestal  virgins.  If,  owing  to 
any  accident  or  negligence  on  the  part  of  the  Vestals,  the  sacred  fire  was 
permitted  to  go  out,  the  offender  was  severely  punished  by  the  high  priest. 
It  was  considered  a bad  omen,  foretelling  calamities  to  the  city  of  Rome  if 
the  fire  was  extinguished.  It  consequently  caused  universal  consternation, 
and  the  fire  was  instantly  rekindled  by  glasses  with  the  rays  of  the  sun. 

At  the  Vestalia,  which  were  festivals  in  honour  of  Vesta,  all  the  ladies 
in  Rome  walked  barefooted  to  her  temple.  She  was  represented  in  a long 
flowing  robe,  with  a veil  on  her  head.  In  one  hand  she  held  a lamp,  in 
the  other  a javelin,  or  the  sacred  palladium.  She  was  considered  as  the 
goddess  of  file,  and  as  animating  the  human  body  with  that  vital  heat  which 
is  the  source  of  health  and  vigour. 

NEPTUNE. 

Neptune  was  the  son  of  Saturn  and  Ops.  He  received  from  his  brother 
Jupiter  the  sovereignty  of  the  sea.  Rivers,  fountains,  and  all  waters,  were 
subject  to  him.  He  could  raise  earthquakes  at  his  pleasure,  and  with  a 
blow  of  his  trident  he  could  cause  islands  to  spring  from  the  bottom  of  the 
ocean.  He  was  the  god  of  ships,  and  of  all  maritime  affairs.  At  his  com- 
mand dreadful  storms  arose,  and  vessels  were  swallowed  up  by  the  waves. 
But  with  a word  he  could  still  the  tempest,  and  allay  the  fury  of  the  waters. 

Neptune  was  represented  as  a majestic  god,  with  a grim  and  angry  aspect. 
He  had  black  hair  and  blue  eyes,  and  wore  a bright  blue  mantle.  He  stood 
upright  in  his  chariot.  In  his  right  hand  he  held  his  trident,  with  his  lett 
he  supported  his  queen  Amphitrite.  His  chariot  was  a large  shell,  drawn 
by  sea-horses,  or  dolphins. 

The  worship  of  Neptune  was  very  general.  The  Libyans  considered 
him  the  most  powerful  of  all  the  gods.  The  celebrated  Isthmian  games 
were  instituted  by  the  Greeks  in  honour  of  him.  He  was  the  father  of 
Proteus  and  of  Triton. 

TRITON. 

Triton  was  another  sea-god.  He  was  the  son  of  Neptune  and  Amphi- 
trite, and  was  trumpeter  to  his  father.  He  is  described  as  half  man  and 
half  fish,  and  is  generally  represented  in  the  act  of  blowing  a shell. 

41 


638 


GREEKS  AND  ROMANS. 


He  was  a very  powerful  marine  deity,  and  could  raise  storms  at  sea, 
and  calm  them  at  his  pleasure. 

OCEANUS. 

This  was  an  ancient  sea-god,  the  son  of  Ccelus  and  Vesta.  When  Jupiter 
became  king  of  heaven,  he  took  away  the  empire  of  Oceanus  and  gave  it 
to  Neptune.  He  married  Thetis,  which  word  is  sometimes  used  in  poetry 
to  signify  the  sea.  He  had  three  thousand  children,  and  was  the  father  of 
the  rivers. 

He  was  described  as  an  old  man  with  a long  flowing  beard,  sitting  upon 
the  waves  of  the  sea.  He  held  a pike  in  his  hand,  and  a sea-monster  stood 
by  his  side.  The  ancients  prayed  to  him  with  great  solemnity  before  set- 
ting off  upon  any  voyage. 

NEREUS. 

Nereus  was  the  son  of  Oceanus.  He  married  Doris,  and  was  the  father 
of  fifty-six  sea-nymphs  called  Nereides.  He  lived  chiefly  in  the  iEgean 
Sea,  and  was  represented  as  an  old  man  with  azure  hair. 

He  had  the  gift  of  foretelling  future  events.  He  was  often  drawn  with 
nis  daughters,  the  Nereides,  dancing  around  him  in  chorus. 

PLUTO. 

Pluto  was  the  king  of  hell,  and  the  son  of  Saturn  and  Ops. 

None  of  the  goddesses  would  marry  him,  because  of  the  .sadness  and 
gloominess  of  the  infernal  regions  where  he  resided;  and  for  this  reason  he 
was  determined  to  obtain  one  of  them  by  force.  He  carried  away  Proser- 
pine, whom  he  saw  gathering  flowers  with  her  companions  in  Sicily ; driving 
up  to  her  in  his  black  chariot  and  coal-black  horses,  and  forcing  her  away 
notwithstanding  all  her  tears. 

It  was  in  vain  that  the  young  nymph  Cyone  tried  to  stop  the  snorting 
steeds,  for  Pluto  struck  the  ground  with  his  sceptre,  when,  instantly,  the 
earth  opened,  and  the  chariot  and  horses  descended  through  the  rift  with 
Pluto  and  Proserpine;  the  latter  then  became  the  queen  of  hell. 

Black  victims,  and  particularly  black  bulls,  were  sacrificed  to  this  gloomy 
god;  the  blood  of  the  slaughtered  animal  was  sprinkled  upon  the  ground, 
that  it  might  penetrate  to  the  infernal  regions.  The  melancholy  cypress-tree 
was  sacrificed  to  him,  and  also  the  narcissus,  and  the  white  daffodil,  because 
Proserpine  was  gathering  these  flowers  when  Pluto  carried  her  away. 

He  is  represented  sitting  upon  a throne  of  sulphur,  with  a crown  of 
cypress.  The  three-headed  dog  Cerberus  keeps  watch  at  his  feet.  His 
queen  Proserpine  sits  on  his  left  hand.  He  holds  a key,  to  signify  that 
when  the  dead  are  received  into  his  kingdom,  the  gates  are  locked,  and 
they  can  never  return  to  life  again. 

PLUTUS. 

This  was  the  god  of  riches.  He  was  the  son  of  Jason  and  Ceres.  He 
is  represented  as  blind  and  injudicious,  to  show  us  that  wealth  is  frequently 


PAGAN  NATIONS. 


639 


given  to  wicked  men,  whilst  good  men  remain  in  poverty.  He  is  described 
as  being  lame,  to  show  us  that  great  riches  are  acquired  slowly.  He  was 
said  to  be  timid  and  fearful,  to  represent  the  care  with  which  men  wratch 
over  their  treasures. 

SOMNUS. 

Somnus  was  the  god  of  sleep,  and  the  son  of  Erebus  and  Nox.  Pits 
palace  was  a dark  cave,  where  the  sun  never  penetrated.  Poppies  grew 
at  the  entrance ; and  Somnus  himself  was  supposed  to  be  always  asleep 
upon  a bed  of  feathers,  with  black  curtains.  In  his  palace  there  were  two 
gates  through  which  dreams  passed  and  repassed.  Morpheus  was  his  chief 
minister. 

CHAOS. 

The  most  ancient  of  all  the  Grecian  deities  was  Chaos.  The  word  chaos 
means  a rude  and  shapeless  mass  of  matter.  In  this  condition  the  poets 
suppose  the  world  to  have  existed,  before  an  almighty  voice  called  the  con- 
fused elements  into  order.  Chaos  was  the  consort  of  Darkness,  and  of  them 
was  born  Terra,  that  is,  the  earth.  Thus  the  obscure  fiction  of  the  poets 
agrees  with  the  inspired  account  given  us  by  Moses: 

“And  the  earth  was  without  form  and  void,  and  darkness  was  upon  the 
face  of  the  deep.  And  the  Spirit  of  God  moved  upon  the  face  of  the  waters. 
And  God  said,  Let  there  be  light,  and  there  was  light.” 

Terra,  the  earth,  married  Caelus,  or  heaven.  Their  children  were  Titan 
and  Saturn.  Titan  w’as  the  eldest  son,  but  he  gave  up  his  dominion  to  his 
brother  Saturn,  who  thus  became  the  king  of  heaven  and  earth.  Saturn 
married  his  sister  Ops,  otherwise  called  Rhea. 

SATURN. 

The  reign  of  Saturn  was  called  the  golden  age.  The  earth  produced 
subsistence  for  its  inhabitants  without  culture ; war  was  unknown ; all  things 
were  in  common;  and  Astrea,  the  goddess  of  Justice,  ruled  over  the  actions 
of  men. 

But  Saturn  had  received  his  kingdom  from  Titan  upon  one  condition. 
He  had  made  a solemn  promise  to  devour  all  his  male  children.  His  wife 
Ops  hid  one  of  these  children,  and  brought  him  up  unknown  to  Saturn. 
This  child  was  Jupiter.  Titan,  therefore,  made  war  upon  Saturn.  He  was 
assisted  by  his  half-brothers,  the  gigantic  Titans. 

Each  of  these  Titans  had  fifty  heads  and  a hundred  hands.  They  de- 
prived Saturn  of  his  kingdom  and  liberty.  Jupiter  then  arose  and  assem- 
bled the  modern  gods  on  Mount  Olympus.  The  Titans  collected  their  forces 
on  Othrys,  an  opposite  mountain,  and  the  war  of  the  gods  began. 

This  war  lasted  for  ten  years,  when  Jupiter  called  the  Cyclops  to  his 
assistance,  together  with  some  mighty  giants  who  owed  to  him  their  deliver- 
ance from  confinement.  These  joined  him  in  battle:  and  now  Olympus  was 


640 


GREEKS  AND  ROMANS. 


shaken  to  its  foundation.  The  sea  rose,  the  earth  groaned,  and  the  mighty 
forests  trembled. 

The  thunderbolts  were  hurled  from  the  mighty  hand  of  Jupiter.  The 
lightnings  flashed,  and  the  woods  blazed.  The  giants  in  return  threw 
massy  oaks  at  the  heavens,  piled  the  mountains  upon  each  other,  and 
hurled  them  at  the  Thunderer.  Jupiter  was  victorious,  and  released  his 
parents  from  captivity. 

But  Saturn  was  afterwards  deposed  by  Jupiter,  and  took  refuge  in  Italy, 
lie  was  highly  honoured  there,  and  became  king  of  Latium,  a part  of  Italy 
which  lies  along  the  Mediterranean  Sea.  He  taught  his  subjects  agricul- 
ture, and  other  useful  arts.  He  had  a temple  on  the  Capitoline  Hill,  and 
his  festivals  at  Rome  were  called  Saturnalia. 

Saturn  was  represented  as  an  old  man,  bent  with  age  and  infirmity.  He 
held  a scythe  in  his  right  hand,  and  in  his  left  a child  which  he  was  about 
to  devour.  By  his  side  was  a serpent  biting  its  own  tail,  which  is  an  em- 
blem of  time,  and  of  the  revolution  of  the  year. 

JANUS. 

When  Saturn  arrived  in  Italy,  he  was  hospitably  received  there  by  Janus, 
king  of  that  country.  Janus  was  the  son  of  Caelus  and  Hecate.  He  was 
drawn  with  two  faces,  to  intimate  his  knowledge  of  the  past  and  the  future. 
He  first  built  temples  and  altars,  and  instituted  religious  rites.  His  temple 
was  very  celebrated  in  Rome. 

It  was  built  by  Romulus,  and  Numa  ordained  that  it  should  be  opened 
in  time  of  war,  and  shut  in  time  of  peace.  During  the  whole  period  of  the 
Roman  republic,  this  temple  was  only  shut  twice.  In  religious  ceremonies 
the  name  of  Janus  was  invoked  first,  because  he  presided  over  gates  and 
avenues,  and  it  was  supposed  that  no  prayers  could  reach  heaven  but 
through  his  means. 

When  Saturn  was  expelled  from  his  throne,  the  ancient  gods  were  nearly 
forgotten  : they  seemed  to  retreat  behind  mysterious  clouds  and  mist.  Jupi- 
ter became  the  first  of  the- gods,  and  the  father  and  king  of  heaven.  Homer 
thus  describes  his  absolute  power: 

He  whose  all- conscious  eyes  the  world  behold, 

The  eternal  thunderer,  sat  enthroned  in  gold  : 

High  heaven  the  footstool  for  his  feet  he  makes, 

And  wide  beneath  him  all  Olympus  shakes. 

He  spake,  and  awful  bends  his  sable  brows ; 

Shakes  his  ambrosial  curls  and  gives  the  nod, 

The  stamp  of  Fate,  and  sanction  of  the  god : 

High  heaven  with  trembling  the  dread  signal  took, 

And  all  Olympus  to  the  centre  shook. 

The  deities  above  enumerated  are  but  a small  part  of  those  which  the 
Grecians  and  Romans  worshipped.  Let  us  now  proceed  to  some  of  their 
temples. 


PAGAN  NATIONS. 


641 


TEMPLES. 

Temples  in  honour  of  Jupiter,  Juno,  and  Minerva,  were  erected  in  places 
of  the  greatest  eminence,  whence  a view  of  the  town  walls  might  be  obtained. 
Temples  to  Mercury  stood  in  the  market-place.  Those  of  Apollo  and  Bac- 
chus were  placed  near  the  Theatre.  Temples  to  Hercules  were  built  near 
the  Gymnasium,  the  amphitheatre,  or  the  circus;  while  those  of  Venus, 
Vulcan,  and  Mars,  were  without  the  city  walls.  Doric  pillars  were  sacred 
to  Jupiter,  Mars,  and  Hercules;  Ionic  to  Bacchus,  Apollo,  and  Diana;  and 
Corinthian  to  Vesta. 

The  number  of  temples  erected  to  Jupiter  was  very  great,  for  his  wor- 
ship was  universal.  He  was  the  Ammon  of  the  Africans,  the  Belus  of 
Babylon,  and  the  Osiris  of  Egypt. 

The  temple  of  Jupiter  Olympius  at  Athens  was  a model  of  art.  It  was 
raised  from  the  spoils  which  the  Eleans  took  at  the  sacking  of  Pisa.  It 
was  of  the  Doric  order,  and  from  the  centre  of  the  roof  there  hung  a gilded 
victory. 

It  sometimes  happened  that  ancient  temples  were  dedicated  to  several 
gods.  The  following  is  an  inscription  on  ofie  of  them:  “To  Jupiter,  the 
Sun,  Great  Serapis,  and  the  gods  who  cohabit  in  the  same  temple.”  And 
in  another,  Ceres,  Bacchus,  and  Phoebus.  Besides  these,  I might  mention 
Juno  and  Minerva;  Apollo,  Palatinus,  Latona,  and  Diana;  Hercules  and 
the  Muses;  Venus  and  Cupid;  Castor  and  Pollux,  and  others. 

One  of  the  most  ancient  of  all  Grecian  temples  was  that  of  Jupiter  Pan- 
hellenios,  standing  on  Mount  Panhellenios,  far  from  any  habitation.  A 
forest  of  pine  and  juniper  surrounded  the  mount.  The  temple  was  of  stone 
stuccoed  over,  and  had  thirty-six  principal  pillars. 

Perhaps  no  temple  exceeded  that  of  the  Parthenon,  or  temple  of  Minerva 
at  Athens.  The  pillars  tvere  truly  magnificent,  and  the  pediments  were 
decorated  with  the  finest  sculpture.  Battles  with  men,  horses,  and  cen- 
taurs, contending  together,  were  represented  thereon,  in  a manner  that 
called  forth  the  admiration  of  every  spectator. 

In  the  Parthenon  stood  the  famous  statue  of  Minerva,  of  ivory  and  gold, 
executed  by  the  celebrated  Phidias.  Minerva  was  represented  with  gar- 
ments reaching  to  her  feet,  holding  a spear  in  her  hand,  while  a helmet 
defended  her  head,  and  a Medusa’s  head  adorned  her  breast. 

The  temple  of  Apollo  Epicurius,  standing  on  Mount  Kotylion  in  Arcadia, 
was  a magnificent  structure.  It  was  built  by  Iktinos,  who  erected  the  Par- 
thenon under  the  direction  of  the  famous  Phidias.  It  could  not  be  regarded 
without  wonder  and  admiration. 

Apollo  had  a temple  at  Antioch,  which  has  been  spoken  of  as  a kind  of 
enchanted  place.  Some  will  have  it  that  the  statue  within  it  sang,  and 
others  affirm  that  it  played  on  the  lyre. 


642 


GREEKS  AND  ROMANS. 


The  temple  of  Apollo  at  Delphos  was  not  on  such  a magnificent  scale  as 
some  others,  though  it  was  a superb  structure ; the  cost  of  it  amounting  to 
not  less  than  three  hundred  talents,  or  forty-five  thousand  pounds. 

The  temple  of  Corinth  was  of  the  Doric  order,  with  fluted  pillars  ; a noble 
pile,  though  not  of  such  costly  workmanship  as  many  other  temples  erected 
when  architecture  had  attained  a greater  degree  of  perfection. 

The  theatre  of  Bacchus  was  not  wanting  in  grandeur;  indeed  we  can 
now  form  but  a very  faint  conception  of  the  magnificence  of  ancient  build 
ings  of  this  kind. 

The  temple  of  Ceres  and  Proserpine,  at  Eleusis,  was  of  the  Doric  order, 
and  so  large  that  it  could  contain  thirty  thousand  persons.  There  was  also 
a fine  temple  at  Sunium. 

Diana  had  a temple  on  Mount  Aventine  at  Rome,  adorned  with  a cow’s 
horns,  on  account  of  the  offering  of  a very  fine  cow  to  the  goddess  by  Autro 
Coratius,  a Sabine.  But  the  principal  temple  of  Diana  was  at  Ephesus : 
this  was  considered  as  one  of  the  seven  wonders  of  the  world.  For  as 
much  as  two  hundred  years,  all  Asia  may  be  said  to  have  contributed  to  its 
erection. 

Near  Crotona  stood  a temple  dedicated  to  Juno,  famous  for  the  vast  con- 
course of  people  who  came  to  it  from  all  countries.  I will  tell  you  a strange 
story  respecting  this  temple.  In  it  there  stood  a column  of  massy  gold,  and 
Hannibal  wa3  determined  to  apply  this  to  his  own  use.  In  the  night,  how- 
ever, Juno  appeared  before  him,  and  so  frightened  him  with  the  threat  of 
putting  out  his  remaining  eye,  for  he  had  but  one,  that  he  gave  up  all 
thoughts  of  taking  possession  of  the  golden  column. 

There  were  three  temples  a little  northward  of  the  Parthenon  ; that  to 
the  east  was  Neptune  Erectheus,  that  to  the  west  Minerva  Polias,  protect- 
ress of  Athens,  and  the  remaining  one  was  called  Pandrosus,  or  the  Pan- 
drosium.  Before  the  temple  of  Neptune  Erectheus  stood  an  altar  of  Jupiter. 
Cakes  without  wine  were  here  offered,  but  no  living  thing  was  sacrificed 
thereon. 

In  the  temple  of  Minerva  Polias  stood  the  most  ancient  of  all  the  statues 
of  the  goddess,  which  many  believed  to  have  fallen  down  from  heaven.  It 
was  said  to  be  guarded  by  a large  serpent,  which  had  a regular  allowance 
of  honeyed  cakes  to  satisfy  his  hunger.  The  reptile  was  looked  upon  as 
divine,  and  lived  to  be  very  old.  This  is  another  of  the  many  strange  tales 
with  which  mythology  abounds. 

The  temple  of  Janus,  at  Rome,  was  built  by  Numa,  with  two  brazen 
gates,  one  on  each  side.  These  gates  were  to  be  kept  open  in  time  of  war, 
and  closed  in  time  of  peace. 

The  Temple  of  Victory  formed  the  right  wing  of  the  Propylea — a 
building  at  Athens,  with  a roof  of  white  marble,  which  adorned  the 
entrance  to  the  Acropolis  The  idol  in  this  temple  was  called  Victory. 


PAGAN  NATIONS. 


G43 


without  wings.  She  held  a pomegranate  in  her  right  hand,  and  a helmet 
in  her  left. 

The  Pantheon  was  built  at  Rome  by  Agrippa,  in  the  reign  of  Augustus ; 
it  was  dedicated  to  all  the  gods.  This  temple,  also,  was  destroyed,  or  nearly 
so,  being  burned  by  lightning;  but  Adrian  repaired  it.  After  this  it  was 
\ used  as  a Christian  temple,  and  attracted  much  attention.  The  temple  of 
Belus  is  usually  considered  to  have  been  the  most  ancient  of  any  in  the 
pagan  world.  It  was  originally  the  Tower  of  Babel;  and  when  at  the  con- 
fusion of  tongues  this  was  destroyed,  the  ruins  were  set  apart  for  a temple 
of  Belus.  It  was  a huge  structure  of  eight  towers,  one  rising  above  another, 
gradually  diminishing  from  the  lowest  to  the  highest. 

The  height  of  it  might  be,  perhaps-,  twice  as  high  as  St.  Paul’s  cathedral 
in  London. 

The  temple  of  Theseus  wras  very  costly ; but  indeed  there  were  many 
temples  raised  to  him. 

CONSECRATIONS. 

The  act  of  consecrating,  or  making  sacred  their  temples,  idols,  and 
groves,  was  considered  one  of  much  importance  by  pagan  nations.  Among 
the  Greeks  and  Romans  it  was  performed  in  an  economical  or  lavish 
manner,  according  to  circumstances.  Common  images,  such  as  that  of 
Mercury,  which  stood  in  the  market-place,  were  not  consecrated  in  so 
costly  a manner  as  images  of  Jupiter  and  Minerva,  which  stood  in  magnifi- 
cent temples. 

Three  things  were  necessary  to  convert  an  image  into  a deity:  orna- 
ments, consecration,  and  oration.  Without  these  a statue  was  not  wor- 
shipped or  regarded  as  holy,  but  with  them  the  pagans  reverenced  highly 
their  stocks  and  their  stones. 

There  was  little,  if  any,  difference  in  the  consecration  of  altars  and 
images.  In  the  most  common  consecration,  an  offering  of  sodden  peas  or 
beans  was  made:  a woman  dressed  in  a garment  of  various  colours  bore* 
this  on  her  head  in  a pot. 

This  offering  was  presented  with  certain  forms  to  the  deity,  personified 
by  the  image,  or  to  whom  the  altar  was  erected,  as  a grateful  remembrance 
retained  by  the  people  of  their  ancient  diet. 

When,  however,  consecrations  to  superior  statues  took  place  among 
worshippers  who  could  better  afford  to  manifest  their  high  reverence  for 
their  gods,  they  were  more  expensively  conducted.  Sometimes  a new 
vessel  with  two  ears  was  used  in  the  ceremony ; on  each  of  the  ears  was 
bound  a chaplet  of  w'hite  wool,  the  vessel  being  covered.  The  libation 
poured  out  before  this  was  of  water,  honey,  and  all  kinds  of  fruit,  attended 

ith  many  rites. 

Another  mode  of  consecration,  and  not  an  uncommon  one,  was,  to  put  a 


644 


GREEKS  AND  ROMANS. 


crown  on  the  images,  and  to  anoint  them  with  oil.  Prayers  and  oblations 
were  then  offered,  and  a denunciation  uttered  against  all  such  as  should 
injure  or  profane  them.  The  name  of  the  deity,  and  the  cause  of  the  dedi- 
cation, were  frequently  inscribed  on  the  base  on  which  the  image  stood. 

The  unction,  or  anointing  with  oil,  was  one  of  the  principal  rites  of  the 
act  of  consecration,  from  a very  remote  period.  Many  of  the  ceremonies 
of  the  pagan  world  were,  at  first,  learned  from  the  Egyptians ; and  those 
practised  by  the  Jews,  during  the  time  they  were  in  captivity  in  Egypt, 
were  no  doubt  imitated. 

Not  only  did  Moses  consecrate  by  the  Divine  command  the  priests  of  the 
congregation,  by  pouring  oil  on  their  heads,  but  all  the  Jewish  kings  and 
prophets  were  consecrated  in  the  same  manner. 

Nor  was  the  right  of  anointing  among  the  Jews  confined  to  persons,  for 
we  are  told  in  Holy  Writ  that  Jacob  anointed  the  stone  that  he  set  up  at 
Bethel.  “And  Jacob  rose  up  early  in  the  morning  and  took  the  stone  that 
he  had  put  for  his  pillow,  and  set  it  up  for  a pillar,  and  poured  oil  upon 
the  top  of  it;  and  he  called  the  name  of  that  place  Bethel.”  Gen.  xxviii. 
18,  19. 

The  more  we  read  the  Old  Testament,  the  plainer  we  see  the  resemblance 
between  many  of  the  pagan  customs  and  the  religious  observances  of  the 
Jews.  This  striking  difference,  however,  must  not  be  overlooked,  that  the 
Jews  worshipped  the  true  and  living  God,  while  the  pagans  bowed  down 
to  the  false  and  the  dead  idol. 

Great  sacrifices  were  sometimes  made  at  pagan  consecrations,  and 
sumptuous  entertainments  given.  This  was  the  case  also  among  the  Jews 
when  Solomon’s  temple  was  dedicated.  The  king  offered  burnt-offerings, 
and  meat  offerings,  and  held  a great  feast.  When  Moses  consecrated  his 
tabernacle,  the  Jewish  princes  offered  oblations:  and  when  Aaron  sinned 
against  God,  in  making  a golden  calf  for  the  children  of  Israel  to  worship, 
he  made  a proclamation  and  a feast  was  made.  The  people  rose  up  betimes 
to  offer  their  burnt  offerings,  and  their  peace  offerings,  to  eat,  and  to  drink 
and  to.  play. 

PRIESTS. 

Priests  were  considered  mediators  between  gods  and  men.  They  offered 
the  sacrifices  and  prayers  of  the  people  to  their  deities ; and,  on  the  other 
hand,  they  were  employed  by  the  gods  to  interpret  their  divine  will  to  man. 
Thus  the  office  of  priest  was  hekl  very  sacred,  and  in  some  parts  of  Greece 
their  dignity  was  equal  to  that  of  kings.  Some  temples  were  served  by 
priestesses,  who  were  chosen  from  the  most  noble  families. 

Among  different  nations  there  were  different  modes  of  appointing  to  the 
priesthood,  and  sometimes  even  among  the  same  people.  Inheritance  was 
the  customary  tenure  by  which  the  holy  office  was  held;  but  it  was  also,  in 

1 lL 


PAGAN  NATIONS. 


645 


other  cases,  acquired  by  lot,  by  the  appointment  of  the  prince,  or  by  the 
election  of  the  people. 

Every  one  appointed  to  be  a priest  was  required  to  be  free  from  any  bodily 
disease  or  ailment,  and  to  possess  a pure  and  upright  mind  ; for  it  was  not 
thought  right  that  one  who  was  imperfect  or  impure  should  take  part  in  the 
worship  of  the  gods,  ministering  in  holy  things. 

To  every  god  a different  order  of  priests  was  consecrated.  There  was 
likewise  a high  priest  who  superintended  the  rest,  and  executed  the  most 
sacred  rites  and  ceremonies.  When  the  priests  officiated  in  the  temples, 
the  garments  which  they  wore  were  made  of  fine  flax  or  linen.  They  com- 
monly descended  to  the  ankles,  and  were  of  a white  colour.  They  worp 
crowns,  and  their  feet  were  bare. 

Sacrifices  were  of  different  kinds.  1st.,  They  were  vows  or  free-will 
offerings : these  were  such  things  as  were  promised  to  the  gods  before,  and 
paid  after,  a victory.  2dly,  They  were  propitiatory  offerings  to  avert  the 
wrath  of  some  angry  god.  3dly,  Petitionary  sacrifices  for  success  in  any 
enterprise.  4thly,  Such  as  were  imposed  by  an  oracle.  5thly,  Sacrifices 
in  honour  of  the  gods  from  respect  and  veneration  in  their  worshippers,  or 
the  sacrifices  offered  by  those  who  had  escaped  from  some  great  danger. 
The  most  ancient  sacrifices  were  very  simple;  they  consisted  of  herbs  and 
plants,  burnt  with  their  leaves  and  fruit,  or  of  corn  and  salt. 

Among  the  Greeks  and  others,  different  animals  were  sacrificed  by  differ- 
ent persons  ; by  a shepherd  a sheep,  by  a neatherd  an  ox,  by  a fisherman 
a fish.  To  an  infernal  deity  a black  victim,  but  white  to  a celestial  power. 
Particular  animals  were  consecrated  to  particular  deities.  A stag  to  Diana, 
a horse  to  the  Sun,  a dog  to  Hecate,  to  Venus  a dove.  The  Boeotians  used 
to  sacrifice  large  eels ; and  when  a stranger  asked  them  the  reason  of  this 
practice,  they  replied  that  they  were  not  obliged  to  give  any  answer  to  a 
stranger. 

Men  were  sometimes  sacrificed,  but  rarely  in  Greece.  In  Arcadia, 
young  damsels  were  beaten  to  death  in  honour  of  Bacchus.  In  Sparta, 
children  were  whipped  in  honour  of  Diana.  Every  one  sacrificed  accord- 
ing to  his  means.  A rich  man  sometimes  offered  a hecatomb,  or  a hundred 
oxen  at  once  ; a poor  man  might  offer  a cake ; both  were  equally  acceptable. 
Every  person  was  purified  by  water  before  attending  a sacrifice. 

Those  who  sacrificed  to  the  infernal  deities  were  dressed  in  black  ; to  the 
celestial  in  purple  ; and  to  Ceres  in  white.  Various  ceremonies  were  used 
\n  the  performance  of  the  sacrifice.  The  offerings  to  the  infernal  gods,  who 
were  supposed  to  hate  the  light,  were  frequently  made  at  midnight.  The 
victim  wras  killed  by  the  priest,  or  sometimes  by  the  most  honourable  person 
present.  Prayers  were  offered  up  while  the  sacrifice  was  burning;  and  if 
the  deity  was  a gay  and  aerial  power,  harmonious  music  was  played  to  pro- 
pitiate his  favour. 


646 


GREEKS  AND  ROMANS. 


Sometimes  they  danced  round  the  altars,  while  they  sang  the  sacred 
hymns.  Of  all  musical  instruments  the  flute  was  chiefly  used.  After  the 
sacrifice  there  was  generally  a feast,  where  the  worshippers  drank  to  excess, 
and  continued  to  sing  the  praises  of  the  god. 

OATHS. 

In  the  golden  age,  say  some,  when  men  were  true  and  just,  oaths  were 
unnecessary;  but  when  men  degenerated  from  their  first  simplicity,  they 
found  it  necessary  to  take  precautions  against  the  fraud  and  falsehood  of  each 
other;  hence  the  origin  of  oaths.  They  were  considered  by  the  Greeks  as 
very  sacred  and  binding.  Oaths  were  supposed  more  peculiarly  to  belong 
to  Jupiter.  The  Greeks,  however,  swore  by  various  other  deities:  the 
women  swore  by  the  goddesses.  Sometimes  the  Greeks  swore  by  all  the 
gods,  sometimes  by  the  ground  on  which  they  stood,  or  by  the  rivers,  foun- 
tains, floods,  and  the  sun,jhe  moon,  and  the  stars. 

In  all  solemn  leagues  and  covenants  the  Greeks  sacrificed  to  the  gods  by 
whom  they  swore.  In  some  places  false  swearers  suffered  death;  in  others, 
only  a pecuniary  fine.  Perjured  persons  were  supposed  to  be  haunted 
by  the  Furies.  The  crime  of  perjury,  however,  was  common  in  Greece. 

The  following  laws  respecting  sacrifices  were  observed. 

“Let  sacrifices  be  performed  with  fruits  of  the  earth.  Let  it  be  a law 
among  the  Athenians,  for  ever  sacred  and  inviolable,  always  to  pay  due 
homage  in  public  towards  their  gods  and  native  heroes,  according  to  the 
usual  customs  of  their  country;  and  with  all  possible  sincerity  to  offer  in 
private  first-fruits  with  anniversary  cakes. 

“Cattle  designed  for  sacrifice  should  be  culled.”  This  law  provided  that 
the  best  of  the  cattle  should  be  offered  to  the  gods.  “ It  is  ordered  that  the 
sacrificer  carry  part  of  his  oblation  home  to  his  family.  All  the  remains  of 
the  sacrifice  are  the  priests’  fees. 

“All  slaves  and  foreigners  are  permitted  to  come  to  the  public  temples, 
either  out  of  curiosity  of  seeing  or  devotion. 

“ They  who  survive  the  report  of  being  dead,  are  prohibited  entrance 
into  the  Furies’  temple 

“ Let  no  violence  be  offered  to  any  one  who  flies  to  the  temple  for  suc- 
cour.” This  is  a very  ancient  law. 

“ While  the  celebration  of  the  new  moon,  or  other  festival,  continues  at 
Athens,  it  is  ordered  that  no  one  be  defamed  or  affronted  in  private  or  public ; 
and  that  no  business  be  carried  on  which  is  not  pertinent  to  this  feast. 

“ No  foreigner  is  to  be  initiated  into  the  holy  mysteries. 

“ Death  shall  be  his  penalty  who  divulges  the  mysteries. 

“ No  one  shall  be  arrested  or  apprehended  during  the  celebration  of  the 
mysteries. 

“No  impure  person  shall  be  elected  into  the  priesthood.” 


PAGAN  NATIONS. 


647 


FESTIVALS. 

Festivals  were  very  numerous  and  very  splendid,  and  their  celebration 
was  attended  with  every  demonstration  of  joy  and  festivity.  After  gather- 
ing in  the  fruits  of  the  earth,  the  people  of  the  different  nations  assembled 
to  offer  up  sacrifices,  and  to  indulge  in  that  mirth  which  is  the  natural  con- 
sequence of  plenty. 

Those  festivals  instituted  in  honour  of  the  gods,  were  intended  as  a 
grateful  acknowledgment  of  services  rendered  by  them.  When  a great 
victory  had  been  obtained,  or  a signal  danger  averted,  or  when  success 
had  attended  any  important  undertaking,  it  seemed  reasonable  that  the  par- 
ticular deity,  supposed  to  have  conferred  the  favour,  shall  be  honoured  by 
a festival  being  instituted  in  his  praise. 

The  superstitious  opinions  of  the  Grecians  led  them  to  believe  that  offer- 
ings and  festivals  were  acceptable  to  their  deities,  and  that  by  these  means 
their  favour  was  secured.  No  wonder  then  that  in  times  of  danger,  of 
famine,  and  of  difficulty,  they  endeavoured  by  festivals  to  propitiate  them. 

The  festivals  in  honour  of  Bacchus  were  celebrated  at  Athens  with  pecu- 
liar splendour.  At  some  of  them  the  worshippers  wore  the  skins  of  fawns, 
carried  drums,  pipes,  and  flutes,  and  crowned  themselves  with  ivy  and  vine 
leaves.  Some  rode  upon  asses,  dressed  as  Pan  or  Silenus,  or  the  Satyrs. 
Others  ran  about  the  hills,  dancing  and  shouting.  His  festivals  were  nearly 
innumerable.  The  most  celebrated  festivals  in  Greece  were  those  in  honour 
of  Ceres.  They  lasted  nine  days,  and  much  mystery  and  solemnity  was 
observed  by  the  worshippers. 

No  people  among  the  Grecians  outdid  the  Athenians,  either  in  the  num- 
ber of  their  gods  or  their  festivals.  On  their  high  and  holy  days  labour 
was  altogether  suspended,  shops  were  shut,  and  courts  of  justice  closed; 
solemnity  and  splendour  were  mingled  with  revelry  and  mirth ; and  the 
very  excesses  into  which  the  people  ran  were  in  many  cases  considered 
rather  as  commendable  than  worthy  of  reproach. 

Festivals  were  called  Feriae,  or  days  of  rest.  Feriae  Stativae  were  im- 
movable feasts;  Feriae  Conceptivae  were  movable;  Feriae  Imperativae  were 
extraordinary  holidays;  and  Feriae  Nundinae  were  days  for  fairs  and  markets. 

Among  the  Romans,  the  Saturnalia,  or  feasts  of  Saturn,  were  the  most 
celebrated. 

At  an  Athenian  festival,  celebrated  on  a day  sacred  to  Jupiter,  it  was 
customary  to  place  certain  cakes  on  a table  of  brass,  and  to  drive  oxen 
round  the  table,  when  such  of  them  as  tasted  the  cakes  were  slaughtered. 
Three  families  were  employed  in  this  festival;  one  family  drove  the  oxen, 
another  knocked  down  such  of  them  as  were  condemned,  and  the  third 
slaughtered  and  cut  them  up. 

The  origin  of  this  strange  custom  was  as  follows : — A hungry  ox,  at  a 


L 


J 


C48 


GREEKS  AND  ROMANS. 


feast  of  Jupiter,  ate  a consecrated  cake,  when  the  incensed  priest  killed  him. 
To  kill  an  ox  under  such  circumstances  was  a great  offence,  and  the  priest 
fled  for  safety.  The  Athenians  tried  the  bleeding  ox  instead  of  the  priest, 
and  brought  him  in  not  guilty.  This  is  one  version  of  the  story ; but 
another  is,  that  the  priest  and  people  present,  when  the  deed  was  commit- 
ted, were  accused  and  acquitted,  while  the  ox  was  condemned. 

There  was  a solemn  sacrifice  to  Jupiter  made  by  the  Messenians,  when 
any  of  them  killed  a hundred  enemies. 

At  a festival  held  in  honour  of  Juno,  a hundred  oxen  were  sacrificed,  and 
their  relics  distributed  among  the  citizens. 

There  was  an  annual  festival  throughout  Greece  in  honour  of  the  god- 
dess Venus,  to  commemorate  the  death  of  Adonis,  whom  she  loved.  The 
first  day  all  was  mourning  and  lamentation,  but  on  the  second,  rejoicing 
and  mirth,  because  it  was  supposed  that  Proserpine  had  restored  Adonis 
to  life. 

A festival  held  in  the  isle  of  Delos  was  instituted  by  Theseus  in  honour 
of  Venus.  The  statue  of  the  goddess  was  crowned  with  garlands,  music 
was  performed,  and  horse-races  appointed.  At  this  festival  a singular 
dance,  called  the  Crane,  was  introduced,  in  which  the  dancers  imitated  the 
various  turnings  and  windings  of  the  Cretan  labyrinth,  from  which  Theseus, 
who  invented  the  dance,  had  escaped. 

At  Thebes,  Apollo  had  a festival,  in  which  he  was  represented  with  gray 
hairs.  The  custom  was  to  sacrifice  a bull;  but  it  so  happened  on  one  occa- 
sion that  no  bull  could  be  had ; — a working  ox  was  therefore  taken  from 
his  labour,  and  sacrificed  in  his  place.  After  that  time  labouring  oxen 
were  frequently  killed,  though  before  then  it  was  considered  profanity  to 
destroy  them. 

A feast  in  honour  of  Bacchus  was  held  by  night,  in  which  women  pre- 
tended to  search  for  the  god;  not  finding  him,  they  agreed  that  he  must 
have  hidden  himself  among  the  Muses.  An  entertainment  then  followed; 
a great  quantity  of  ivy  was  used  at  the  festival,  that  plant  being  sacred  to 
Bacchus.  The  family  of  Minya  was  excluded  from  this  feast  on  pain  of 
death,  because  on  one  occasion  the  daughters  of  Minya,  in  a furious  fit  of 
devotion,  slew  Hippasus,  the  son  of  Leucippe,  and  served  him  up  at  the 
table. 

At  a feast  of  Bacchus,  kept  by  the  Eleans,  it  was  thought  that  the  god 
himself  personally  attended;  the  reason  for  such  supposition  was  as  fol- 
lows : — In  a certain  chapel  three  priests  placed  three  empty  vessels  in  the 
presence  of  the  multitude,  the  doors  were  then  shut,  and  sealed  with  the 
signets  of  the  people.  The  next  day  the  people  returned,  to  see  that  their 
signets  were  unbroken  ; after  which,  on  opening  the  doors,  the  vessels  were 
found  filled  with  wine. 

At  another  festival  of  Bacchus,  the  worshippers  ate  raw  flesh  and  entrails 


PAGAN  NATIONS. 


649 


of  goats,  to  imitate  the  god.  They  also  counterfeited  madness,  as  indeeu 
they  did  in  other  bacchanalian  revelries. — But  you  have  now  had  enough 
of  Bacchus. 

At  two  of  the  festivals  of  Minerva,  the  Great  Panathea,  and  the  Lesser 
Panathea,  ten  presidents  elected  out  of  the  ten  tribes  of  Athens  took  the 
management  of  the  games,  which  consisted  of  races  with  torches  by  horse- 
men and  footmen,  wrestling,  musical  contentions,  and  other  displays,  and 
trials  of  skill  and  manhood,  when  prizes  were  distributed. 

Racing  with  torches  furnished  much  amusement  to  the  Grecians.  At  a 
feast  in  honour  of  Vulcan,  the  race  was  thus  conducted  : — Three  young 
men  contended ; one  of  them  started  off  with  a lighted  torch,  and  if  it 
were  extinguished  before  he  arrived  at  the  goal,  one  of  the  others  took  it, 
and  ran  on.  In  like  manner  the  third  took  it,  if  it  again  went  out.  He 
who  took  it  lighted  to  the  goal  was  the  victor.  No  one  was  allowed  to 
run  slowly ; if  he  did  so,  the  people  struck  him  with  the  palms  of  their 
hands. 

It  was  a custom  at  one  of  the  festivals  of  Diana  for  certain  men  to  sing 
one  of  Homer’s  poems.  The  most  remarkable  of  the  persons  present  at  the 
ceremony  were  ten  virgins,  dressed  in  yellow  vestments,  consecrated  to 
Diana.  These  virgins  were  called  Bears,  for  the  following  reason  : — 

At  a certain  place  in  Attica  a tame  bear  used  to  eat  and  play  with  the 
young  people,  till  a young  maiden  made  too  free  with  it,  when  it  tore  her 
in  pieces.  The  maiden’s  friends  killed  the  bear,  when  a pestilence  fol- 
lowed. The  oracle  advised  the  people  to  appease  the  wrath  of  Diana,  who 
was  angry  on  account  of  the  bear,  by  consecrating  virgins  to  her.  The 
Athenians,  in  obedience  to  this  divine  command,  enacted  a law,  which 
required  every  virgin  prior  to  marriage  to  go  through  this  ceremony. 

At  another  festival  of  Diana,  free-born  boys  were  publicly  whipped  at 
the  goddess’s  altar;  but  in  after-times,  boys  of  meaner  birth  underwent 
the  cruel  ceremony.  The  parents  of  the  sufferers  were  present,  to  exhort 
their  children  to  endure  with  fortitude  and  patience.  Though  sometimes 
boys  were  lashed  to  death,  it  was  a rare  thing  for  one  of  them  to  utter  a 
groan. 

Some  say  that  this  custom  was  introduced  by  Lycurgus,  to  accustom  the 
youths  of  Sparta  to  think  lightly  of  pain. 

The  following  particulars  of  what  is  said  to  have  taken  place  at  a feast 
of  Diana,  will  show  you  what  a love  of  patriotism  and  disdain  of  death 
existed  among  the  Grecian  people.  Diana,  having  the  name  of  “ The 
Huntress,”  had  a cake  presented  to  her  in  the  form  of  a deer  at  this  festi- 
val, which  had  its  origin  in  the  following  manner: — 

The  Thessalonians  having  reduced  the  Phocensians  to  extremity,  Dia- 
phantus  proposed,  rather  than  submit  to  their  enemies,  to  heap  up  a vasf, 
pile  of  combustible  matter,  and  to  place  upon  it  their  wives  and  children, 


650 


GREEKS  AND  ROMANS. 


together  with  all  their  substance,  that  in  case  the  Thessalonians  got  the 
better,  the  pile  might  be  set  on  fire,  and  nothing  fall  into  the  enemy’s 
hands. 

This  daring  resolution,  however,  could  not  be  well  executed  without  the 
consent  of  the  wives.  A public  assembly  of  them  took  place,  and  the  pro- 
posal was  made  ; when  instead,  as  you  may  imagine,  of  opposing  the 
design,  the  women  highly  applauded  it,  and  decreed  a crown  to  Diaphantus 
for  his  noble  design.  The  boys  also  gave  their  full  consent  to  the  resolution. 

The  consequence  of  this  was,  that  the  Phocensians,  knowing  how  much 
they  had  at  stake,  fought  with  such  fury  that  their  enemies  were  entirely 
routed.  It  was  in  commemoration  of  the  victory  obtained,  that  this  festival 
of  Diana  was  established.  The  attendance  of  the  people  was  very  nume- 
rous, and  great  solemnity  was  observed 

A festival  was  held  in  Achaia  to  Diana,  wherein  they  made  an  ascent  to 
the  altar,  in  the  shape  of  steps,  formed  of  soft  earth,  and  placed  pieces  of 
green  wood  around  it,  with  dry  wood  upon  it;  on  the  second  day  they 
offered  up  in  sacrifice,  birds,  bears,  and  lions,  with  wolves  and  bucks,  as 
well  as  garden-fruits. 

At  a festival  in  Crete,  held,  I think,  in  honour  of  Mercury,  the  servants 
sat  down  to  table,  while  their  masters  stood  round,  and  waited  upon  them. 
This  custom  was  also  kept  up  at  the  Roman  Saturnalia. 

Among  the  many  commemorations  and  solemnities  observed  among  the 
Grecians,  there  was  one  so  mysteriously  solemn,  and  so  famed  for  its  secrecy, 
as  to  receive  the  name  of  “The  Mysteries.”  It  was  held  by  some  every 
fourth  year,  but  by  the  Athenians  every  fifth,  at  Eleusis,  a town  of  Attica. 
Adrian,  the  emperor,  translated  it  to  Rome. 

Habitually  severe  as  the  Grecians  were  in  all  things  belonging  to  their 
religious  ceremonies,  they  were  particularly  so  in  the  mysteries.  A greater 
offence  could  scarcely  be  committed,  than  that  of  divulging  any  of  the  rites 
practised  therein.  The  offender  was  held  unworthy  of  clemency;  a divine 
judgment  was  supposed  to  hang  over  him;  he  was  treated  as  a public 
enemy,  and  put  to  death. 

This  solemnity  was  sacred  to  the  goddess  Ceres  and  her  daughter  Pro- 
serpine ; and  such  was  the  secrecy  enjoined,  that  if  any  one  not  initiated, 
either  by  design  or  error,  attended,  his  life  became  forfeited.  1^  have 
already  told  you  a little  about  this  strange  festival,  but  will  now  speak  more 
at  large. 

Superstition  came  with  its  terrors  and  its  rewards,  to  render  the  myste- 
ries more  solemn  and  impressive ; for  those  who  neglected  the  ceremony 
were  looked  on  as  having  committed  a heinous  offence,  for  which  they  would 
be  punished  after  death;  while  those  who  were  initiated  in  the  mysteries 
would,  as  the  favourites  of  the  goddesses,  spend  happier  lives  than  others, 
and  at  death  be  allotted  a more  honourable  place  in  the  Elysian  shades. 


PAGAN  NATIONS. 


C51 


When  Socrates  was  condemned  to  death,  one  part  of  the  accusations 
brought  against  him  was  a neglect  of  the  mysteries. 

In  the  more  primitive  times,  the  Athenians  would  not  allow  any  one  who 
was  not  a member  of  the  commonwealth  to  partake  of  this  celebration- 
Every  one,  also,  who  had  committed  a crime  was  rejected;  but  in  after 
years,  the  rigidness  of  these  rules  was  somewhat  relaxed. 

It  is  said  that  Hercules,  happening  to  go  near  where  the  mysteries  were 
being  commemorated  at  Eleusis,  desired  to  be  initiated; — what  was  to  be 
done?  The  laws  forbade  a stranger’s  admission,  yet  Hercules,  who  had 
rendered  such  public  services  to  his  country,  was  not  a person  to  be  refused. 
An  expedient  was  found.  Another  ceremony,  called  “The  Lesser  Myste- 
ries,” was  instituted,  and  to  this  he  was  admitted. 

In  later  times  the  lesser  festival  was  used  as  a preparative  to  the  greater; 
and  those  who  attended  it  purified  themselves,  offering  sacrifices  and 
prayers,  and  wearing  crowns  and  garlands  of  flowers,  having  under  foot  the 
skin  of  a victim  offered  to  Jupiter. 

It  was  not  till  about  a year  after,  that,  having  sacrificed  a sow  to  Ceres, 
they  were  allowed  to  attend  the  greater  mysteries.  Being  crowned  with 
myrtle,  they  were  admitted  into  the  mystical  temple,  an  edifice  of  vast 
dimensions. 

They  were  directed  to  wash  their  hands  in  holy  water,  and  admonished 
to  present  themselves  with  pure  minds,  without  which  the  outward  cleansing 
was  of  no  avail.  After  which  the  holy  mysteries  were  read  to  them,  and 
they  were  questioned  by  the  priest. 

And  now  came  around  them  fearful  things  that  awed  their  very  souls. 
Strange  and  amazing  objects  were  before  their  eyes,  while  the  walls  of  the 
edifice  seemed  to*  totter.  At  one  moment,  light  and  radiant  fire  blazed 
brightly,  and  the  next,  darkness  and  horror  surrounded  them.  Thunder- 
ings  and  lightnings  followed  ; terrible  apparitions  were  visible,  and  loud 
noises  and  frightful  bellowings  were  heard. 

The  garments  they  wore  on  these  occasions  were  ever  after  held  sacred; 
they  resisted  charms,  incantations,  and  other  evils,  and  were  never  cast  off 
till  they  were  worn  to  rags. 

This  strange  festival  continued  nine  days,  during  which  time  no  man 
could  be  arrested,  and  no  petition  presented,  without  incurring  a penalty  of 
a thousand  drachms.  It  was  not  lawful  for  those  who  partook  of  the  rites 
to  eat  beans,  mullets,  or  weazels,  or  to  sit  upon  a well ; nor  was  a woman 
permitted  to  ride  in  a chariot  to  Eleusis,  under  a fine  of  six  thousand  drachms. 

The  first  day  the  worshippers  assembled;  the  second  they  purified  them- 
selves by  washing  in  the  sea;  the  third  day  they  offered  sacrifices;  the 
fourth  day  they  made  a solemn  procession  to  Ceres;  the  fifth  day,  at  night, 
the  men  and  women  ran  about  with  torches ; the  sixth  day  they  carried  the 
statue  of  Iacchus,  the  son  of  Jupiter,  in  procession,  with  a torch  in  his 


■ 


652  GREEKS  AND  ROMANS. 

hand,  from  Ceramicus  to  Eleusis ; the  seventh  day  they  filled  two  earthen 
vessels  with  wine,  one  easterly  and  one  westerly — mystical  sentences  were 
spoken,  and  then  the  earthen  vessels  were  thrown  down,  and  the  wine,  as 
a libation,  spilt  upon  the  ground. 

t GRECIAN  MARRIAGES. 

The  first  inhabitants  of  Greece  lived  without  laws  and  government,  no 
hounds  were  prescribed  to  their  passions  ; their  love,  like  the  rest  of  their 
desires,  was  unconfined ; and  promiscuous  mixtures,  because  forbidden  by 
no  human  authority,  were  publicly  allowed.  The  first  that  restrained  this 
liberty  was  Cecrops,  who,  having  raised  himself  to  be  king  over  the  people 
afterwards  called  Athenians,  among  many  other  useful  institutions  intro- 
duced that  of  marriage. 

Marriage  was  very  honourable  in  several  of  the  Grecian  common- 
wealths, being  very  much  encouraged  by  their  laws,  as  the  abstaining 
from  it  was  discountenanced,  and  in  some  places  punished ; for  the  strength 
of  states  consisting  in  their  number  of  people,  those  that  refused  to  contri- 
bute to  their  increase  were  thought  very  cold  in  their  affections  to  their 
country.  The  Lacedaemonians  are  very  remarkable  for  their  severity 
against  those  that  deferred  marrying,  as  well  as  those  who  wholly  abstained 
from  it:  no  man  among  them  could  live  without  a wife  beyond  the  time 
limited  by  their  lawgiver,  without  incurring  several  penalties;  as  first,  the 
magistrates  commanded  such  once  every  winter  to  run  round  the  public 
forum  naked,  and  to  increase  their  shame  they  sang  a certain  song,  the 
words  whereof  aggravated  their  crime,  and  exposed  them  to  ridicule.  An- 
other of  their  punishments  was  to  be  excluded  from  the  exercises  wherein, 
according  to  the  Spartan  custom,  young  virgins  contended  naked.  A third 
penalty  was  inflicted  upon  a certain  solemnity  wherein  the  women  dragged 
them  round  an  altar,  beating  them  all  the  time  with  their  fists.  Lastly, 
they  were  deprived  of  that  respect  and  observance  which  the  younger  sort 
were  obliged  to  pay  to  their  elders;  and  therefore,  saith  Plutarch,  no  man 
found  fault  with  what  was  said  to  Dercyllidas,  a great  captain,  and  one 
that  had  commanded  armies,  who  coming  into  the  place  of  assembly,  a 
young  man,  instead  of  rising  and  making  room,  told  him,  “Sir,  you  must 
not  expect  that  honour  from  me  being  young,  which  cannot  be  returned  to 
me  by  a child  of  yours  when  I am  old.”  To  these  we  may  add  the  Athe- 
nian law  whereby  all  that  were  commanders,  orators,  or  entrusted  with  any 
public  affair,  were  to  be  married,  and  have  children,  and  estates  in  land; 
for  these  were  looked  on  as  so  many  pledges  for  their  good  behaviour,  with- 
out which  they  thoug  t it  dangerous  to  commit  to  them  the  management 
of  public  trusts. 

The  time  of  marriage  was  not  the  same  in  all  places ; the  Spartans  were 
not  permitted  to  marry  till  arrived  at  their  full  strength 


PAGAN  NATIONS. 


653 


This  Lacedemonians  were  forbidden  to  marry  any  of  their  kindred, 
whether  in  the  direct  degree  of  ascent,  or  descent;  but  a collateral  relation 
hindered  them  not,  for  nephews  married  their  aunts,  and  uncles  their  nieces, 
and  it  was  not  considered  unlawful  in  several  places  for  brothers  to  marry 
their  half  sisters;  and  sometimes  their  relation  by  the  father,  sometimes  by 
the  mother,  was  within  the  law.  The  Lacedaemonian  lawgiver  allowed 
marriages  between  those  that  had  only  the  same  mother  and  different 
fathers.  The  Athenians  were  forbidden  to  marry  sisters  by  the  same 
mother,  but  not  those  by  the  same  father.  Most  of  the  Grecian  states,  espe- 
cially those  that  made  any  figure,  required  their  citizens  should  match  with 
none  but  citizens,  for  they  looked  upon  the  freedom  of  their  cities  as  too 
great  a privilege  to  be  granted  upon  easy  terms  to  foreigners  or  their 
children.  Hence  we  find  the  Athenian  laws  sentencing  the  children  of 
such  matches  to  perpetual  slavery.  This  was  not  all;  for  they  had  a law, 
that  if  a foreigner  married  a free  woman  of  Athens,  it  should  be  lawful  for 
any  person  to  call  him  to  account  before  the  magistrates,  where,  if  he  was 
convicted,  they  sold  him  for  a slave,  and  all  his  goods  were  confiscated,  and 
one-third  part  of  them  given  to  his  accuser.  The  same  penalty  was  inflicted 
upon  such  citizens  as  gave  foreign  women  in  marriage  to  men  of  Athens, 
pretending  they  were  their  own  daughters,  save  that  the  sentence  of  slavery 
was  changed  into  ignominy,  whereby  they  were  deprived  of  their  voices  in 
all  public  assemblies,  and  most  other  privileges  belonging  to  them  as  citi- 
zens. Lastly,  if  any  man  of  Athens  married  a woman  that  was  not  free  of 
that  city,  he  was  fined  a thousand  drachms.  But  these  laws  were  not  con- 
stant and  perpetual.  Sometimes  the  necessity  of  the  times  so  far  prevailed, 
that  the  children  of  strange  women  enjoyed  all  the  privileges  of  free-born 
citizens.  The  old  law,  which  prohibited  the  men  of  Athens  from  marrying 
strangers,  having  been  some  time  disused,  was  revived  by  Pericles,  and 
afterwards  at  the  instance  of  the  same  person  abrogated  by  a decree  of  the 
people,  but  again  renewed  in  the  archonship  of  Euclides,  at  the  motion  of 
Aristophon,  when  it  was  enacted,  that  no  persons  should  be  free  denizens 
of  Athens  unless  both  their  parents  were  free. 

Virgins  were  not  allowed  to  marry  without  the  consent  of  their  parents. 
The  mother’s  consent  was  necessary  as  well  as  the  father’s,  nor  were  men 
permitted  to  marry  without  consulting  their  parents;  for  even  the  most  early 
and  ignorant  ages  were  too  well  acquainted  with  the  right  which  parents 
have  by  nature  over  their  children,  to  think  these  had  power  to  dispose  of 
themselves  without  their  parents’  consent. 

When  virgins  had  no  fathers,  their  brothers  disposed  of  them ; when  they 
had  neither  parents  nor  brethren,  or  if  their  brethren  were  not  arrived  to 
years  of  discretion,  they  were  disposed  of  by  their  grandfathers,  those  espe- 
cially by  the  father’s  side ; when  these  failed  they  were  committed  to  the 
care  of  guardians. 

42 


654 


GREEKS  AND  ROMANS. 


They  had  several  forms  of  betrothing ; such  as,  “ I give  you  this  my 
daughter  to  make  you  father  of  children  lawfully  begotten.”  The  dowry 
was  sometimes  mentioned,  as  we  find  in  Xenophon,  where  Cyaxares  betroths 
his  daughter  to  Cyrus  ; saying,  “ I give  you,  Cyrus,  this  woman,  who  is  my 
daughter,  with  all  Media  for  her  dowry.” 

The  ceremony  in  promising  fidelity  was  kissing  each  other,  or  giving 
their  right  hands,  which  was  the  usual  form  of  ratifying  all  agreements. 

In  the  primitive  ages,  women  were  married  without  portions  from  their 
relations,  being  purchased  by  their  husbands,  whose  presents  to  the  woman’s 
relations  were  called  her  dowry.  Thus  we  find  Shechem  bargaining  with 
Jacob  and  his  sons  for  Dinah:  “Let  me  find  grace  in  your  eyes,”  saith  he, 
“and  what  ye  shall  say  unto  me  I will  give  : ask  me  never  so  much  dowry 
and  gifts,  and  I will  give  according  as  ye  shall  say  unto  me,  but  give  me 
the  damsel  to  wife.”  Several  instances  may  be  produced  to  the  same  pur- 
pose, were  not  this  custom  too  well  known  to  need  further  confirmation; 
only  thus  much  must  be  observed,  that  when  civility  and  good  manners 
came  to  be  established  in  any  place,  it  was  usually  laid  aside,  for  Aristotle 
makes  it  one  argument  to  prove  that  the  ancient  Grecians  were  an  uncivilized 
people,  because  they  used  to  buy  their  wives.  No  sooner,  therefore,  do  we 
find  them  beginning  to  lay  aside  their  barbarous  manners,  than  this  prac- 
tice was  left  off,  and  that  of  women  bringing  portions  to  their  husbands 
began;  some  make  the  most  essential  difference  between  wife  and  concubine 
to  consist  in  this,  that  wives  had  dowries,  whereas  concubines  were  usually 
without. 

Men  who  were  content  to  marry  wives  who  had  no  fortune,  commonly 
gave  them  an  instrument  in  writing,  whereby  the  receipt  of  their  dowry 
was  owned.  The  rest  of  their  distinction  was  chiefly  founded  upon  this, 
for  she  that  had  a dowry  thought  it  a just  title  to  a greater  freedom  with 
her  husband,  and  more  respect  from  him  than  such  as  owed  their  mainte- 
nance to  him.  , 

When  there  were  any  orphan  virgins  without  inheritance,  he  that  was 
next  in  blood  was  obliged  to  marry  her  himself,  or  settle  a portion  on  her 
according  to  his  quality;  if  he  was  one  of  the  first  rank,  five  hundred 
drachms — if  of  the  second  rank,  three  hundred — if  of  the  third  rank,  one 
hundred  and  fifty;  but  if  she  had  many  relations  equally  allied,  all  of  them 
contributed  their  proportions  to  make  up  the  sum.  If  there  were  more 
than  one  virgin,  their  nearest  kinsman  was  only  obliged  to  marry,  or 
give  a portion  to  one  of  them;  and  upon  his  refusal  to  do  this,  any  person 
was  allowed  to  indict  him  before  the  archon,  who  was  obliged  to  com- 
pel him  to  his  duty,  and  if  he  refused  to  put  the  law  in  execution,  was 
fined  a thousand  drachms,  which  were  consecrated  to  the  goddess  of 
Marriage. 

When  virgins  had  no  relations  to  provide  for  them,  and  were  descended 


PAGAN  NATIONS. 


655 


from  men  that  had  been  serviceable  to  their  country,  it  was  common  for  the 
state  to  take  care  of  them. 

The  Athenian  virgins  were  presented  to  Diana  before  it  was  lawful  for 
them  to  marry.  This  ceremony  was  performed  at  Brauron,  an  Athenian 
city;  the  custom  being  instituted  to  appease  the  goddess,  who  had  been 
incensed  against  some  of  the  Athenians  for  killing  a bear.  Another  custom 
there  was  for  virgins,  when  they  became  marriageable,  to  present  certain 
baskets  full  of  little  curiosities  to  Diana,  to  gain  leave  to  depart  out  of  her 
train,  (virgins  being  looked  upon  as  under  the  goddess’s  peculiar  care,)  ana 
change  their  state  of  life. 

The  Lacedaemonians  had  a very  ancient  statue  of  Venus  Juno,  to  which 
all  mothers  sacrificed  when  their  daughters  were  married.  The  most 
ancient  Athenians  paid  the  same  honour  to  Heaven  and  Earth,  which  were 
believed  to  have  a particular  concern  in  marriages;  the  latter  of  these  being 
rendered  fruitful  by  the  benign  influences  of  the  former,  and  therefore  a fit 
emblem  of  marriage. 

ROMAN  MARRIAGES. 

A legal  marriage  among  the  Romans  was  made  in  three  different  ways, 
called  Usus,  Confarreatio,  and  Coemptio. 

Usus,  usage  or  prescription,  was  when  a woman,  with  the  consent  of  her 
parents  or  guardians,  lived  with  a man  for  a whole  year  without  being 
absent  three  nights,  and  thus  became  his  lawful  wife  or  property  by  pre- 
scription. If  absent  for  three  nights,  she  was  said  to  have  interrupted  the 
prescription,  and  thus  prevented  a marriage. 

Confarreatio  was  when  a man  and  woman  were  joined  in  marriage  by 
the  Pontifex  Maximus,  or  Flamen  Dialis,  in  presence*  of  at  least  ten 
witnesses,  by  a set  form  of  words,  and  by  tasting  a cake  made  of  salt, 
water,  and  flour,  called  Far,  which  was  offered  with  a sheep  in  sacrifice  to 
the  gods. 

This  was  the  most  solemn  form  of  marriage,  and  could  only  be  dissolved 
by  another  kind  of  sacrifice,  called  Diffarreatio.  By  it  a woman  was  said 
to  come  into  the  possession  or  power  of  her  husband  by  the  sacred  laws. 
She  thus  became  partner  of  all  his  substance  and  sacred  rites;  those  of  the 
Penates  as  well  as  those  of  the  Lares.  If  he  died  intestate,  and  without 
children,  she  inherited  his  whole  fortune  as  a daughter.  If  he  left  children, 
she  had  an  equal  share  with  them.  If  she  committed  any  fault,  the  husband 
judged  of  it  in  company  with  her  relations,  and  punished  her  at  pleasure. 
'The  punishment  of  women  publicly  condemned  was  sometimes  also  left  to 
their  relations. 

The  children  of  this  kind  of  marriage  were  called  Patrimi  et  Matrimi, 
and  often  employed  for  particular  purposes  in  sacred  solemnities.  Certain 
priests  were  chosen  only  from  among  them,  as  the  Flamen  of  Jupiter,  and 


656 


GREEKS  AND  ROMANS. 


the  Vestal  Virgins.  According  to  Festus,  these  were  so  called  whoso 
parents  were  both  alive.  If  only  the  father  was  alive,  Patrimi  ; if  only  the 
mother,  Matrimi.  Hence  Minerva  is  called  Patrimi  virgo,  because  she  had 
no  mother;  and  a man  who  had  children  while  his  own  father  was  alive. 
Pater  patrimis. 

This  ceremony  of  marriage  in  later  times  fell  much  into  disuse.  Hence 
Cicero  mentions  only  two  kinds  of  marriage,  Usus  and  Coemptio. 

Coemptio  was  a kind  of  mutual  purchase,  when  a man  and  woman  were 
married,  by  delivering  to  one  another  a small  piece  of  money,  and  repeat- 
ing certain  words.  The  man  asked  the  woman  if  she  was  willing  to  be 
the  mistress  of  his  family.  She  answered  that  she  was.  In  the  same 
manner  the  woman  asked  the  man,  and  he  made  a similar  answer. 

The  effects  of  this  rite  were  the  same  as  of  the  former.  The  woman  was 
to  the  husband  in  the  place  of  a daughter,  and  he  to  her  as  a father.  She 
assumed  his  name  together  with  her  own.  She  resigned  to  him  all  her 
goods,  and  acknowledged  him  as  her  lord  and  master.  The  goods  which  a 
woman  brought  to  her  husband,  besides  her  portion,  were  called  Para- 
pherna.  In  the  first  days  of  the  republic  dowries  were  very  small.  Some- 
times the  wife  reserved  to  herself  a part  of  the  dowry,  and  a slave,  who 
was  not  subject  to  the  power  of  her  husband.  Some  think  that  Coemptio 
was  used  as  an  accessary  rite  to  Confarreatio,  and  retained  when  the  pri- 
mary rite  was  dropped. 

The  rite  of  purchase  in  marriage  was  not  peculiar  to  the  Romans,  but 
prevailed  also  among  other  nations;  as  the  Hebrews,  Gen.  xxix.  18. 

Some  say  that  a yoke  .used  anciently  to  be  put  on  a man  and  woman 
about  to  be  married,  whence  they  were  called  conjuges;  but  others  think 
this  expression  merely  metaphorical. 

A matrimonial  union  between  slaves  was  called  Contubernium ; the 
slaves  themselves  Contubernales ; or  when  a free-man  lived  with  a 
woman  not  married,  Concubinatus,  in  which  case  the  woman  was  called 
Concubina. 

Married  women  were  called  Matron®.  There  could  be  no  just  or  legal 
marriage,  for  better  for  worse,  unless  between  Roman  citizens,  without  a 
particular  permission  for  that  purpose  obtained  first  from  the  people  or 
senate,  and  afterwards  from  the  emperors.  Anciently,  a Roman  citizen 
was  not  allowed  even  to  marry  a freed- woman.  Antony  is  reproached  by 
Cicero  for  having  married  Fulvia,  the  daughter  of  a freed-man,  as  he  after- 
wards was  detested  at  Rome  for  marrying  Cleopatra,  a foreigner,  before  he 
divorced  Octavia;  but  this  was  not  esteemed  a legal  marriage. 

By  the  Lex  Papia  Poppaca  a greater  freedom  was  allowed.  Only 
senators  and  their  sons  and  grandsons  were  forbidden  to  marry  a freed- 
woman,  an  actress,  or  the  daughter  of  an  actGr.  But  it  was  not  till 
Caracalla  had  granted  the  right  of  citizenship  to  the  inhabitants  of  the 


PAGAN  NATIONS. 


657 


whole  empiie,  that  Romans  were  permitted  freely  to  intermarry  with 
foreigners. 

’i’he  Romans  sometimes  prohibited  intermarriages  between  neighbouring 
districts  of  the  same  country;  and,  what  is  still  more  surprising,  the  states 
of  Italy  were  not  allowed  to  speak  the  Latin  language  in  public,  nor  their 
criers  to  use  it  in  auctions  without  permission. 

The  children  of  a Roman  citizen,  whether  man  or  woman,  and  a foreigner, 
were  accounted  spurious,  and  their  condition  little  better  than  that  of  slaves. 
They  were  called  Hybridae,  the  general  name  of  animals  of  a mixed  breed, 
or  produced  by  animals  of  a different  species,  mongrels;  as  a mule,  from  a 
horse  and  an  ass — a dog,  from  a hound  and  a cur:  hence  applied  to  those 
sprung  from  parents  of  different  nations,  and  to  words  compounded  from 
different  languages.  The  children  of  a lawful  marriage  were  called  Legi- 
timi;  all  others  Ulegitimi.  Of  the  latter  there  were  four  kinds:  Naturales, 
Spurii,  Adulterini,  et  Incestuosi.  There  were  certain  degrees  of  consan- 
guinity, within  which  marriage  was  prohibited,  as  between  a brother  and 
sister,  an  uncle  and  niece,  &c.  Such  connection  was  called  Incestus ; or 
with  a Vestal  Virgin.  These  degrees  were  more  or  less  extended,  or  con- 
tracted at  different  times. 

Polygamy,  or  a plurality  of  wives,  was  forbidden  among  the  Romans. 

The  age  of  puberty  or  marriage  was  from  fourteen  for  men,  and  twelve 
for  girls. 

A custom  prevailed  of  espousing  infants,  to  avoid  the  penalties  of  the 
law  against  bachelors:  but  Augustus  ordained  that  no  nuptial  engagement 
should  be  valid  which  was  made  more  than  two  years  before  the  celebration 
of  the  marriage — that  is,  below  ten.  This,  however,  was  not  always  observed. 

No  young  man  or  woman  was  allowed  to  marry  without  the  consent  of 
their  parents  or  guardians. 

There  was  a meeting  of  friends,  usually  at  the  house  of  the  woman’s 
father  or  nearest  relation,  to  settle  the  articles  of  the  marriage  contract,  which 
was  written  on  tables,  and  sealed.  This  contract  was  called  Sponsalia, 
espousals;  the  man  who  was  betrothed  or  affianced,  Sponsus,  and  the  wo- 
man, Sponsa.  The  contract  was  made  in  the  form  of  a stipulation.  Then 
likewise  the  dowry  was  promised  to  be  paid  down  on  the  marriage  day,  or 
afterwards,  usually  at  three  separate  payments.  On  this  occasion  there 
was  commonly  a feast:  and  the  man  gave  the  woman  a ring,  by  way  of 
pledge,  which  she  put  on  her  left  hand,  on  the  finger  next  the  least,  because 
it  was  believed  a nerve  reached  from  thence  to  the  heart. 

Then  also  a day  was  fixed  for  the  marriage.  Certain  days  were 
reckoned  unfortunate,  as  the  Kalends,  Nones,  and  Ides,  and  the  days 
which  followed  them,  particularly  the  whole  month  of  May,  and  those 
days  which  were  called  Atri,  marked  in  the  calendar  with  black  ; also 
certain  festivals,  as  that  of  the  Salii,  Parentalia,  &c.  But  widows  might 


658 


GREEKS  AND  ROMANS. 


marry  on  those  days.  The  most  fortunate  time  was  the  middle  of  the 
month  of  June. 

If  after  the  espousals  either  of  the  parties  wished  to  retract,  it  was  called 
Repudium. 

On  the  wedding-day  the  bride  was  dressed  in  a long  white  robe,  bor- 
dered with  a purple  fringe,  or  embroidered  ribbons,  thought  to  be  the  same 
with  tunica  recta,  bound  with  a girdle  made  of  wool  tied  in  a knot,  which 
the  husband  untied.  Her  face  was  covered  with  a red  or  flame-coloured 
veil,  to  denote  her  modesty.  Her  hair  was  divided  into  six  locks  with  the 
point  of  a spear,  and  crowned  with  flowers.  Her  shoes  were  of  the  same 
colour  with  her  veil. 

No  marriage  was  celebrated  without  consulting  the  auspices,  and  offer- 
ing sacrifices  to  the  gods,  especially  to  Juno,  the  goddess  of  marriage. 
Anciently  a hog  was  sacrificed.  The  gall  of  the  victim  was  always  taken 
out,  and  thrown  away,  to  signify  the  removal  of  all  bitterness  from  mar- 
riage. The  marriage  ceremony  was  performed  at  the  house  of  the  bride’s 
father  or  nearest  relation.  In  the  evening  the  bride  was  conducted  to  her 
husband’s  house.  She  was  taken  apparently  by  force  from  the  arms  of  her 
mother  or  nearest  relation,  in  memory  of  the  violence  used  to  the  Sabine 
women.  Three  boys,  whose  parents  were  alive,  attended  her;  two  of  them 
supporting  her  by  the  arm,  and  the  third  bearing  a flambeau  of  pine  or 
thorn  before.  There  were  five  other  torches  carried  before  her.  Maid- 
servants followed  with  a distaff",  a spindle  and  wool,  intimating  that  she  was 
to  labour  at  spinning  as  the  Roman  matrons  did  of  old,  and  some  of  the  most 
illustrious  in  later  times.  Augustus  is  said  to  have  seldom  worn  any  thing 
but  the  manufacture  of  his  wife,  sister,  daughter,  and  nieces — at  least  for 
his  domestic  robes.  A boy  named  Camillus  carried  in  a covered  vase, 
called  cumerum,  the  bride’s  utensils,  and  playthings  for  children.  A great 
number  of  relations  and  friends  attended  the  nuptial  procession.  The  boys 
repeated  jests  and  railleries  as  she  passed  along. 

The  door  and  door-posts  of  the  bridegroom’s  house  were  adorned  with 
leaves  and  flowers,  and  the  rooms  with  tapestry. 

A new-married  woman  was  called  Caia,  from  Caia  Cecilia,  the  wife  of 
Tarquinius  Priscus,  who  is  said  to  have  been  an  excellent  spinster  and 
housewife.  Her  distaff"  and  spindle  were  kept  in  the  temple  of  Sangus,  or 
Hercules. 

The  bride  bound  the  door-posts  of  her  husband  with  woollen  fillets,  and 
anointed  them  with  the  fat  of  swine  or  wolves,  to  avert  fascination,  or  en 
chantments;  whence  she  was  called  Uxor. 

She  was  lifted  over  the  threshold,  or  gently  stepped  over  it.  It  was 
thought  ominous  to  touch  it  with  her  feet,  because  the  threshold  was 
sacred  to  Vesta,  the  goddess  of  Virgins. 

Upon  her  entry,  the  keys  of  the  house  were  delivered  to  her  to  denote 


PAGAN  NATIONS. 


659 


her  being  intrusted  with  the  management  of  the  family.  A sheep’s  skin 
was  spread  below  her,  intimating  that  she  was  to  work  at  the  spinning  of 
wool.  Both  she  and  her  husband  touched  fire  and  water,  because  all  things 
were  supposed  to  be  produced  from  these  two  elements:  with  the  water 
they  bathed  their  feet.  The  husband  on  this  occasion  gave  a feast  to  his 
relations  and  friends,  and  to  those  of  the  bride  and  her  attendants.  Musi- 
cians attended,  who  sang  the  nuptial  song. 

After  supper  the  bride  was  conducted  to  her  bedchamber  by  matrons, 
who  had  been  married  only  to  one  husband,  and  laid  in  the  nuptial  couch, 
which  was  magnificently  adorned,  and  placed  in  the  hall,  opposite  to  the 
door,  and  covered  with  flowers  ; and  sometimes  in  the  garden.  If  it  had  ever 
been  used  for  that  purpose  before,  the  place  of  it  was  changed.  There  were 
images  of  certain  divinities  around.  Nuptial  songs  were  sung  by  young 
women  before  the  door  till  midnight;  hence  called  Epithalamia.  The  hus- 
band scattered  nuts  among  the  boys,  intimating  that  he  dropped  boyish 
amusements.  Hence  “ Nuces  relinquere,”  to  leave  trifles,  and  mind  serious 
business;  or,  from  boys  playing  with  nuts  in  the  time  of  the  Saturnalia, 
which  at  other  times  was  forbidden.  Young  women,  when  they  married, 
consecrated  their  playthings  and  dolls,  or  babies,  to  Venus.  The  guests 
were  dismissed  with  small  presents, 

Next  day  another  entertainment  was  given  by  the  husband,  called  Repotia, 
when  presents  were  sent  to  the  bride  by  her  friends  and  relations;  and  she 
began  to  act  as  mistress  of  the  family,  by  performing  sacred  rites.  A woman 
after  marriage  retained  her  former  name,  as  Julia,  Tullia,  Octavia,  Paulla, 
Valeria,  &c.,  joined  to  that  of  her  husband:  as  Catonis  Marcia,  Julia  Pom- 
peii, Terentia  Ciceronis,  Livia  Augusti,  &c. 

Divorce,  or  a right  to  dissolve  the  marriage,  was  by  the  law  of  Romulus 
permitted  to  the  husband,  but  not  to  the  wife,  as  by  the  Jewish  law,  (Deut. 
xxiv.  1;)  not,  however,  without  a just  cause.  A groundless  or  unjust 
divorce  was  punished  with  the  loss  of  effects;  of  which  one-half  fell  to  the 
wife,  and  the  other  was  consecrated  to  Ceres. 

A man  might  divorce  his  wife,  if  she  had  violated  the  conjugal  faith, 
used  poison  to  destroy  his  offspring,  or  brought  upon  him  supposititious 
children;  if  she  had  counterfeited  his  private  keys,  or  even  drunk  wine 
without  his  knowledge.  In  these  cases,  the  husband  judged  together  with 
his  wife’s  relations.  This  law  is  supposed  to  have  been  copied  into  the 
twelve  tables. 

Although  the  laws  allowed  husbands  the  liberty  of  divorce,  there  was  no 
instance  of  its  being  exercised  for  about  five  hundred  and  twenty  years. 
Sp.  Carrelius  Ruga  was  the  first  who  divorced  his  wife,  although  fond  of 
Jier,  because  she  had  no  children,  on  account  of  the  oath  he  had  been  forced 
to  take  by  the  censors,  in  common  with  the  other  citizens,  that  he  would 
marry  to  have  children 


660 


GREEKS  AND  ROMANS. 


Afterwards  divorces  became  very  frequent,  not  only  for  important  reasons, 
but  often  on  the  most  frivolous  pretexts.  Caesar,  when  he  divorced  Pom- 
peia,  the  niece  of  Sylla,  because  Clodius  had  got  admission  to  his  house  in 
the  garb  of  a music  girl,  at  the  celebration  of  the  sacred  rites  of  the  Bona 
Dea,  declared  that  he  did  not  believe  any  thing  that  was  said  against  her, 
but  that  he  could  not  live  with  a wife  who  had  once  been  suspected. 

If  a wife  was  guilty  of  infidelity,  she  forfeited  her  dowry;  but  if  the 
divorce  was  made  without  any  fault  of  hers,  the  dowry  was  restored  to  her. 
When  the  separation  was  voluntary  on  both  sides,  she  sometimes  also 
retained  the  nuptial  presents  of  her  husband. 

In  the  later  ages  of  the  republic,  the  same  liberty  of  divorce  was  exer- 
cised by  the  women  as  by  the  men.  Some  think  that  right  was  granted  to 
them  by  the  law  of  the  twelve  tables,  in  imitation  of  the  Athenians.  This, 
however,  seems  not  to  have  been  the  case  ; for  it  appears  they  did  not  enjoy 
it,  even  in  the  time  of  Plautus ; only  if  a man  was  absent  for  a certain  time, 
his  wife  seems  to  have  been  at  liberty  to  marry  another.  Afterwards,  some 
women  deserted  their  husbands  so  frequently,  and  with  so  little  shame,  that 
Seneca  says,  they  reckoned  their  years  not  from  the  number  of  consuls,  but 
of  husbands.  But  a freed-woman,  if  married  to  her  patron,  was  not  per- 
mitted to  divorce  him. 

Augustus  is  said  to  have  restricted  this  license  of  Bona  Gratia  divorces, 
as  they  were  called.  They  still,  however,  prevailed,  although  the  women 
who  made  them  were  by  no  means  respectable. 

A divorce  anciently  was  made  with  different  ceremonies,  according  to  the 
manner  in  which  the  marriage  had  been  celebrated.  A marriage  contracted 
by  Confarreatio  was  dissolved  by  a sacrifice  called  Diffareatio,  which  was 
still  in  use  in  the  time  of  Plutarch,  when  a separation  took  place  between 
the  flamen  of  Jupiter  and  his  wife. 

A marriage  contracted  by  Coemptio  was  dissolved  by  a kind  of  release, 
called  Remancipatio.  In  this  manner  Cato  is  supposed  to  have  voluntarily 
given  away  his  wife  Marcia  to  Hortensius,  and  Tiberius  Nero  his  wife 
Livia  to  Augustus,  even  when  big  with  child. 

In  later  times  a divorce  was  made  with  fewer  ceremonies ; in  presence 
of  seven  witnesses  the  marriage  contract  was  torn,  the  keys  were  taken 
from  the  wife,  then  certain  words  were  pronounced  by  a freedman,  or  by 
the  husband  himself.  If  the  husband  was  absent,  he  sent  his  wife  a bill  of 
divorce,  on  which  similar  words  were  inscribed.  This  was  called  Matri- 
monii Renunciatio. 

If  the  divorce  was  made  without  the  fault  of  the  wife,  her  whole  portion  was 
restored  to  her ; sometimes  all  at  once,  but  usually  by  three  different  payments. 

There  was  sometimes  an  action  to  determine  by  whose  fault  the  divorce 
was  made.  Divorces  were  recorded  in  the  public  registers,  as  marriages, 
births,  and  funerals. 


PAGAN  NATIONS. 


661 


Widows  were  obliged  to  wear  mourning  for  their  husbands  at  least  ten 
months ; and  if  they  married  within  that  time,  they  were  held  infamous, 
but  men  were  under  no  such  restriction. 

M.  Antonius,  the  philosopher,  after  the  death  of  his  wife  Faustina,  lived 
with  a concubine,  that  he  might  not  bring  in  a step-mother  on  his  children. 

Second  marriages  in  women  were  not  esteemed  honourable;  and  those 
who  had  been  married  but  to  one  husband,  or  who  remained  in  widow- 
hood, were  held  in  particular  respect.  Hence  Univira  is  often  found  in 
ancient  inscriptions,  as  an  epithet  of  honour.  Such  as  married  a second 
time  were  not  allowed  to  officiate  at  the  annual  sacred  rites  of  Female 
Fortune. 

GRECIAN  FUNERALS. 

Among  the  Greeks  and  Romans  great  attention  was  paid  to  the  obse- 
quies of  the  dead.  They  were  well  aware  of  the  impression  that  was  thus 
made  on  the  minds  of  the  living.  The  dead  were  ever  held  sacred  and 
inviolable,  even  amongst  the  most  barbarous  nations;  to  defraud  them  of 
any  due  respect  was  a greater  and  more  unpardonable  sacrilege  than  to 
spoil  the  temple  of  the  gods  ; the  memories  of  the  illustrious  were  preserved 
with  a religious  care  and  reverence,  and  all  their  remains  honoured  with 
worship  and  adoration:  hatred  and  envy  themselves  were  put  to  silence; 
for  it  was  thought  a sign  of  a cruel  and  inhuman  disposition  to  speak  evil 
of  the  dead,  and  prosecute  revenge  beyond  the  grave.  No  provocation  was 
thought  sufficient  to  warrant  so  foul  an  action ; the  highest  affronts  from 
themselves  whilst  alive,  or  afterwards  from  their  children,  were  esteemed 
weak  pretences  for  disturbing  their  peace.  Offenders  of  this  kind  were  not 
only  branded  with  disgrace  and  infamy,  but,  by  Solon’s  laws,  incurred  a 
severe  penalty. 

But  of  all  the  honours  paid  to  the  dead,  the  care  of  their  funeral  rites 
was  the  greatest  and  most  necessary;  for  these  were  looked  upon  as  a debt 
so  sacred  that  such  as  neglected  to  discharge  it  were  thought  accursed. 
And  no  wonder  that  they  were  thus  solicitous  about  the  interment  of  the 
dead,  since  they  were  strongly  possessed  with  an  opinion  that  their  souls 
could  not  be  admitted  into  the  Elysian  shades,  but  were  forced  to  wander, 
desolate,  and  without  company,  tili  their  bodies  were  committed  to  the 
earth ; and  if  they  had  never  the  good  fortune  to  obtain  human  burial,  the 
time  of  their  exclusion  from  the  common  receptacle  of  the  ghosts  was  no 
less  than  a hundred  years. 

As  soon  as  any  person  had  expired,  they  closed  his  eyes.  The  design 
of  this  custom  seems  to  have  been  not  only  to  prevent  that  horror,  which 
the  eyes  of  dead  men  when  uncovered  are  apt  to  strike  into  the  living,  buf 
also  for  the  satisfaction  of  dying  persons,  who  are  usually  desirous  to  die  in 
a decent  posture.  For  the  same  reason  the  mouth  of  the  dead  person  was 


662 


GREEKS  AND  ROMANS. 


closed.  This  done,  his  face  was  covered.  Almost  all  the  offices  about  the 
dead  were  performed  by  their  nearest  relations ; nor  could  a greater  mis- 
fortune befal  any  person,  than  to  want  these  last  respects.  All  the  charges 
expended  on  funerals,  and  the  whole  care  and  management  of  them, 
belonged  also  to  relations,  saving  that  persons  of  extraordinary  worth  were 
frequently  honoured  with  public  funerals,  the  expenses  whereof  were 
defrayed  out  of  the  exchequer. 

Before  the  body  was  cold,  they  composed  all  the  members,  stretching 
them  out  to  their  due  length.  After  this  the  dead  body  was  washed, 
This  done,  the  body  was  anointed.  After  the  body  was  washed  and 
anointed,  they  wrapped  it  in  a garment,  which  seems  to  have  been  no  other 
than  the  common  pallium  or  cloak  they  wore  at  other  times,  as  we  find 
the  Romans  made  use  of  the  toga.  Then  the  body  was  adorned  with  a 
rich  and  splendid  garment ; the  whole  body  was  covered  with  this 
garment. 

When  persons  of  worth  and  character  died  in  foreign  countries,  their 
remains,  being  brought  home  in  urns,  were  honoured  with  the  ceremonies 
customary  at  other  funerals. 

Some  time  before  interment  a piece  of  money  was  put  into  the  corpse’s 
mouth,  which  was  thought  to  be  Charon’s  fare  for  wafting  the  departed  soul 
over  the  Inf3rnal  River.  Besides  this,  the  corpse’s  mouth  was  furnished 
with  a certain  cake,  composed  of  flour,  honey,  &c.  This  was  designed  to 
appease  the  fury  of  Cerberus  the  Infernal  doorkeeper,  and  to  procure  him 
a safe  and  quiet  entrance. 

It  may  farther  be  observed,  that  during  this  time  the  hair  of  the  deceased 
person  was  hung  upon  the  door,  to  signify  the  family  was  in  mourning; 
and,  till  the  house  was  delivered  of  the  corpse,  there  stood  before  the  door 
a vessel  of  water.  The  design  of  this  was,  that  such  as  had  been  concerned 
about  the  corpse  might  purify  themselves  by  washing.  For  not  the  Jews 
only,  but  the  greatest  part  of  the  heathen  world,  thought  themselves  pol- 
luted by  the  contact  of  a dead  body. 

The  air  proceeding  from  the  dead  body  was  thought  to  pollute  all  things 
into  which  it  entered  : whence  all  uncovered  vessels  which  stood  in  the 
same  room  with  the  corpse  were  accounted  unclean  by  the  Jews.  Hence 
it  was  customary  to  have  the  whole  house  purified  as  soon  as  the  funeral 
solemnities  were  over. 

The  next  thing  to  be  observed  is  their  carrying  the  corpse  forth.  The 
time  of  burial  seems  not  to  have  been  limited.  The  ancient  burials  took 
place  on  the  third  or  fourth  day  after  death ; nor  was  it  unusual  to  perform 
the  solemnities,  especially  of  poor  persons,  on  the  day  after  their  death. 
Servius  was  of  opinion,  that  the  time  of  burning  bodies  was  the  eighth  day 
after  death — the  time  of  burying  the  ninth ; but  this  must  only  be  under- 
stood of  the  funerals  of  great  persons,  which  could  not  be  duly  solemnized 


PAGAN  NATIONS. 


663 


without  extraordinary  preparations.  In  some  instances  it  was  usual  to  keep 
the  bodies  seventeen  days  and  seventeen  nights. 

The  ceremony  was  performed  in  the  day,  for  night  was  looked  on  as  a 
very  improper  time,  because  then  furies  and  evil  spirits,  which  could  not 
endure  the  light,  ventured  abroad. 

Young  men  only,  that  died  in  the  flower  of  their  age,  were  buried  in  the 
morning  twilight;  for  so  dreadful  a calamity  was  this  accounted,  that  they 
thought  it  indecent,  and  almost  impious,  to  reveal  it  in  the  face  of  the  sun. 
The  Athenians  went  counter  to  the  rest  of  the  Grecians;  for  their  laws 
enjoined  them  to  celebrate  their  funerals  before  sunrise. 

The  body  was  sometimes  placed  upon  a bier;  instead  of  which  the  Lace- 
daemonians commonly  used  their  bucklers:  whence  that  remarkable  com- 
mand of  one  of  their  matrons  to  her  son, — “Either  bring  this”  (pointing  to 
his  buckler)  “ back,  or  be  brought  upon  it.”  But  the  most  ancient  Gre- 
cians seem  to  have  conveyed  their  dead  bodies  to  their  funerals  without  any 
support. 

The  persons  present  at  funerals  were  the  dead  man’s  friends  and  rela- 
tions, who  thought  themselves  under  an  obligation  to  pay  this  last  respect 
to  their  deceased  friend.  Besides  these,  others  were  frequently  invited  to 
increase  the  solemnity,  where  the  laws  restrained  them  not  from  it;  which 
they  did  at  some  places,  either  to  prevent  the  disorders  which  often  hap- 
pened at  such  promiscuous  meetings,  or  to  mitigate  the  excessive  charges 
of  funerals. 

The  habit  of  these  persons  was  not  always  the  same;  for  though  they 
sometimes  put  on  mourning,  and  in  common  funerals  as  frequently  retained 
their  ordinary  apparel,  yet  the  exequies  of  great  men  were  commonly  cele- 
brated with  expressions  of  joy  for  their  reception  into  heaven.  When  the 
body  was  conveyed  out  of  the  house,  they  took  their  last  farewell,  saluting 
it  in  a certain  form  of  words. 

The  procession  was  commonly  made  on  horseback,  or  in  coaches;  but  at 
the  funerals  of  persons  to  whom  a more  than  ordinary  reverence  was  thought 
due,  all  went  on  foot.  The  relations  went  next  the-  corpse : the  rest  walked 
some  distance  off.  Sometimes  the  men  went  before  it,  with  their  heads 
uncovered — the  women  following  it;  but  the  ordinary  way  was  for  the  body 
to  go  first,  and  the  rest  to  follow;  whereby  the  survivors  were  put  in  mind 
of  their  mortality,  and  bid  to  remember  they  were  all  following  in  the  way 
the  dead  person  had  gone.  At  the  funerals  of  soldiers  their  fellow-soldiers 
attended  with  their  spears  pointed  towards  the  ground,  and  the  uppermost 
part  of  their  bucklers  turned  downwards.  This  was  not  done  so  much 
because  the  gods  were  carved  upon  their  bucklers,  whose  faces  would 
have  been  polluted  by  the  sight  of  a dead  body,  as  that  they  might 
recede  from  their  common  custom,  the  method  of  mourning  being  to  act 
quite  contrary  to  what  was  usual  at  other  times ; and  therefore  not  only 


J 


664 


GREEKS  AND  ROMANS. 


their  bucklers,  but  their  spears,  and  the  rest  of  their  weapons,  were 
inverted. 

The  ceremonies  by  which  they  used  to  express  their  sorrow  on  the  death 
of  friends,  and  on  other  occasions,  were  various  and  uncertain  ; but  it  seems 
to  have  been  a constant  rule  amongst  them  to  recede  as  much  as  possible 
in  habitv  and  all  their  behaviour,  from  their  ordinary  customs;  by  which 
change  they  thought  it  would  appear  that  some  extraordinary  calamity  had 
befallen  them.  Hence  it  was  that  mourners  in  some  cities  demeaned  them- 
selves in  the  very  same  manner  with  persons  who  in  other  places  designed 
to  express  joy  ; for  the  customs  of  one  city  being  contrary  to  those  of  another, 
it  sometimes  happened  that  what  in  one  place  passed  for  an  expression  of 
mirth,  was  in  others  a token  of  sorrow.  The  most  ordinary  ways  of 
expressing  sorrow  were  these  that  follow : — 

They  abstained  from  banquets  and  entertainments,  and  banished  from 
their  houses  all  musical  instruments,  and  whatever  was  proper  to  excite 
pleasure,  or  bore  an  air  of  mirth  and  gayety.  They  frequented  no  public 
solemnities,  nor  appeared  in  place  of  concourse,  but  sequestered  themselves 
from  company,  and  refrained  even  from  the  comforts  and  conveniences  of 
life.  Wine  was  too  great  a friend  to  cheerfulness  to  gain  admission  into  so 
melancholy  society ; the  light  itself  was  odious;  and  nothing  courted  but 
dark  shades  and  lonesome  retirements,  which  they  thought  bore  some 
resemblance  to  their  misfortunes. 

They  divested  themselves  of  all  ornaments,  and  laid  aside  their  jewels, 
gold,  and  whatever  was  rich  and  precious  in  their  apparel.  Their  mourn- 
ing garments  were  always  black,  and  differed  not  from  their  ordinary 
apparel  in  colour  only,  but  likewise  in  value,  as  being  of  cheap  and  coarse 
stuff. 

They  tore,  cut  off,  and  sometimes  shaved  their  hair.  They  had  several 
ways  of  disposing  of  their  hair ; at  times  it  was  thrown  on  the  dead  body. 
It  was  likewise  frequent  to  cast  it  into  the  funeral  pile,  to  be  consumed  with 
the  body  of  their  friend.  Some  restrain  this  practice  to  sons,  or  very  near 
relations ; but  it  appears,  by  many  instances,  to  have  been  common  to  all 
that  thought  themselves  obliged  to  express  their  respect  or  love  to  the  dead, 
insomuch  that,  upon  the  death  of  great  men,  whole  cities  and  countries  were 
commonly  shaved.  It  was  used  partly  to  render  the  ghost  of  the  deceased 
person  propitious,  which  seems  to  be  the  reason  why  they  threw  the  hair 
into  the  fire  to  bum  with  him,  or  laid  it  on  his  body,  that  they  might  appear 
disfigured,  and  careless  of  their  beauty.  It  may  further  be  observed,  that 
in  solemn  and  public  mournings  it  was  common  to  extend  this  practice  to 
their  beasts,  that  all  things  might  appear  as  deformed  and  ugly  as  possible. 
The  Persians  shaved  themselves,  their  horses,  and  their  mules;  but 
Alexander,  as  in  the  rest  of  his  actions,  so  herein  went  beyond  the  rest  of 
mankind ; for  at  the  death  of  Hephsestion,  he  not  only  cut  off  the  manes  of 


PAGAN  NATIONS. 


665 


his  horses  and  mules,  but  took  down  the  battlements  from  the  city  walls, 
that  even  towns  might  seem  mourners,  and  instead  of  their  former  beauteous 
appearance,  look  bald  at  the  funeral. 

It  was  frequent  for  persons  overwhelmed  with  grief,  and  unable  to  bear 
up  under  it,  to  throw  themselves  upon  the  earth,  and  roli  in  the  dust;  and 
the  more  dirty  the  ground  was,  the  better  it  served  to  defile  them,  and  to 
express  their  sorrow  and  dejection. 

They  covered  their  heads  with  ashes.  These  customs  were  likewise 
practised  in  the  Eastern  countries,  whence  we  find  so  frequent  mention  of 
penitents  lying  upon  the  ground,  and  putting  on  sackcloth  and  ashes. 

When  any  occasion  required  their  attendance  abroad,  their  heads  were 
muffled  up. 

They  went  softly,  to  express  their  faintness  and  loss  of  strength  and 
spirits.  Thus  Ahab,  king  of  Israel,  being  terrified  by  the  judgment  Elias 
denounced  against  him,  fasted,  and  lay  in  sackcloth,  and  went  softly ; and 
Hezekiah,  king  of  Judah,  being  told  by  the  prophet  that  he  was  never  to 
recover  of  a distemper  he  then  lay  under,  amongst  other  expressions  of 
sorrow  hath  this: — “I  shall  go  softly  all  my  years  in  the  bitterness  of  my 
soul.” 

They  beat  their  breasts  and  thighs,  and  tore  their  flesh,  making  furrows 
in  their  faces  with  their  nails ; which  actions,  though  practised  sometimes 
by  men,  were  more  frequent  among  women,  whose  passions  are  more  vio 
lent  and  ungovernable. 

“ Women  with  nails  their  breasts  and  faces  tear, 

And  thus  their  boundless,  headstrong  grief  declare.” 

The  Lacedaemonians  bore  the  death  of  their  private  relations  with  great 
constancy  and  moderation;  but  when  their  kings  died,  they  had  a barbarous 
custom  of  meeting  in  vast  numbers,  where  men,  women,  and  slaves  all 
mixed  together,  and  tore  the  flesh  from  their  foreheads  with  pins  and 
needles.  The  design  of  this  was  not  only  to  testify  their  sorrow,  but  also 
to  gratify  the  ghosts  of  the  dead,  who  were  thought  to  feed  upon  and  to 
delight  in  nothing  so  much  as  blood.  Nor  was  this  the  effect  of  extrava- 
gant passion,  or  practised  only  by  persons  of  weaker  understandings  in  the 
extremity  of  their  sorrow,  but  frequently  done  by  men  of  all  qualities,  and 
that  in  the  most  grave  and  solemn  manner. 

When  public  magistrates,  or  persons  of  note  died,  or  any  public  calamity 
happened,  all  public  meetings  were  intermitted,  the  schools  of  exercise, 
baths,  shops,  temples,  and  all  places  of  concourse,  were  shut  up,  and  the 
whole  city  put  on  a face  of  sorrow.  Thus  we  find  the  Athenians  bewail- 
ing their  loss  of  Socrates,  not  long  after  they  had  sentenced  him  to  death. 

They  had  mourners  and  musicians  to  increase  the  solemnity  , which 
custom  seems  to  have  been  practised  in  most  parts  of  the  world. 

What  the  design  of  their  musical  instruments  was,  is  not  agreed : some 


666 


GREEKS  AND  ROMANS. 


will  have  them  intended  to  affright  the  ghosts  and  furies  from  the  soul  of 
the  deceased  person  ; others  would  have  them  to  signify  the  soul’s  departure 
into  heaven,  where  they  fancied  the  motion  of  the  spheres  made  a divine 
and  eternal  harmony  ; others  say  they  were  designed  to  divert  the  sorrow 
of  the  dead  man’s  surviving  relations:  but  the  most  probable  opinion  seems 
to  be,  that  they  were  intended  to  excite  sorrow,  which  was  the  reason  that 
the  lyra  was  never  used  at  such  solemnities. 

Interring  and  burning  were  practised  by  the  Grecians;  yet  which  of 
these  customs  has  the  best  claim  to  antiquity  may  perhaps  admit  of  a dis- 
pute ; but  it  seems  probable,  that  however  the  later  Grecians  were  better 
affected  to  the  way  of  burning,  yet  the  custom  of  the  most  primitive  ages 
was  to  inter  their  dead.  The  philosophers  were  divided  in  their  opinion 
about  it;  those  who  thought  human  bodies  were  compounded  of  water, 
earth,  or  the  four  elements,  inclined  to  have  them  committed  to  the  earth  ; 
but  Heraclitus,  with  his  followers,  imagining  fire  to  be  the  first  principle  of 
all  things,  affected  burning;  for  every  one  thought  it  the  most  reasonable 
method,  and  most  agreeable  to  nature,  so  to  dispose  of  bodies,  as  they  might 
soonest  be  reduced  to  their  first  principles. 

Eustathius  assigns  two  reasons  why  burning  came  to  be  of  so  general  use 
in  Greece : the  first  is,  because  bodies  were  thought  to  be  unclean  after  the 
soul’s  departure,  and  therefore  were  purified  by  fire;  the  second  reason  is, 
that  the  soul,  being  separated  from  the  gross  and  inactive  matter,  might  be 
at  liberty  to  take  its  flight  to  the  heavenly  mansions ; and  it  seems  to  have 
been  the  common  opinion,  that  fire  was  an  admirable  expedient  to  refine  the 
celestial  part  of  man  by  separating  from  it  all  gross  and  corruptible  matter, 
with  the  impure  qualities  which  attend  it. 

The  piles  whereon  they  burned  dead  bodies  seem  not  to  have  been  erected 
in  any  constant  form,  or  to  have  consisted  of  the  same  materials,  these  being 
varied  as  time  and  place  and  other  circumstances  required.  The  body  was 
placed  upon  the  top  of  the  pile,  but  was  rarely  burned  without  company; 
for  besides  the  various  animals  they  threw  upon  the  pile,  we  seldom  find  a 
man  of  quality  consumed  without  a number  of  slaves,  or  captives ; besides 
these,  all  sorts  of  precious  ointments  and  perfumes  were  poured  into  the 
flames. 

Soldiers  had  usually  their  arms  burned  with  them.  It  seems,  likewise, 
to  have  been  the  custom  for  the  garments  they  had  worn  in  the  time  of  their 
lives  to  be  thrown  into  the  pile.  Some  were  so  solicitous  about  this,  that 
they  gave  orders  in  their  last  wills  to  have  it  done  ; and  the  Athenians  were, 
as  in  all  other  observances  which  related  any  way  to  religion,  so  in  this 
the  most  profuse  of  all  the  Grecians,  insomuch  that  some  of  their  law 
givers  were  forced  to  restrain  them  by  severe  penalties  from  defrauding 
the  living  by  their  liberality  to  the  dead.  The  pile  was  lighted  by  some 
of  the  dead  person’s  nearest  relations  or  friends,  who  made  prayers  and 


PAGAN  NATIONS. 


667 


vows  to  the  winds  to  assist  the  flames,  that  the  body  might  quickly  be 
reduced  to  ashes. 

At  the  funerals  of  generals  and  great  officers,  the  soldiers,  with  the  rest 
of  the  company,  made  a solemn  procession  three  times  round  the  pile,  tc 
express  their  respect  to  the  dead.  During  the  time  the  pile  was  burning, 
the  dead  person’s  friends  stood  by  it,  pouring  forth  libations  of  wine,  and 
calling  upon  the  deceased.  When  the  pile  was  burned  down,  and  the 
flames  had  ceased,  they  extinguished  the  remains  of  the  fire  with  wine, 
which  being  done,  they  collected  the  bones  and  ashes.  The  bones  were 
sometimes  washed  with  wine,  and  (which  commonly  followed  washing) 
anointed  with  oil.  The  bones  and  ashes  thus  collected  were  deposited  in 
urns.  The  matter  they  consisted  of  was  different — either  wood,  stone, 
earth,  silver,  or  gold,  according  xto  the  quality  of  the  deceased.  When 
persons  of  eminent  virtue  died,  their  urns  were  frequently  adorned  with 
flowers  and  garlands ; but  the  general  custom  seems  to  have  been  to  cover 
them  with  cloths  till  they  were  deposited  in  the  earth,  that  the  light  might 
not  approach  them. 

Concerning  interment  it  may  be  observed  that  their  bodies  lay  in  their 
coffins  with  faces  upwards ; it  being  thought  more  proper,  and  perhaps  more 
conducive  to  the  welfare  of  the  deceased,  to  have  their  faces  towards  heaven, 
the  abode  of  the  celestial  gods,  and  fountain  of  light,  than  the  dark  man- 
sions of  the  infernal  deities. 

The  primitive  Grecians  were  buried  in  places  prepared  for  that  purpose 
in  their  own  houses ; the  Thebans  had  once  a law  that  no  person  should, 
build  a house  without  providing  a repository  for  his  dead.  It  seems  to 
have  been  very  frequent,  even  in  later  ages,  to  bury  within  their  cities,  the 
most  public  and  frequented  places  whereof  seem  to  have  been  best  stored 
with  monuments  ; but  this  was  a favour  not  ordinarily  granted,  except  to 
men  of  great  worth,  and  public  benefactors;  to  such  as  had  raised  them- 
selves above  the  common  level,  and  were  examples  of  virtue  to  succeeding 
ages,  or  had  deserved  by  some  eminent  service  to  have  their  memories 
honoured  by  posterity. 

Temples  were  sometimes  made  repositories  for  the  dead,  whereof  the 
primitive  ages  afford  us  many  instances  ; insomuch,  that  some  have  been 
of  opinion  that  the  honours  paid  to  the  dead  were  the  first  cause  of  erecting 
temples.  But  the  general  custom,  in  later  ages  especially,  was  to  bury 
their  dead  without  their  cities,  and  chiefly  by  the  highways,  which  seems 
to  be  done  either  to  preserve  themselves  from  the  noisome  smells  wherewith 
graves  might  infect  their  cities,  or  to  prevent  the  danger  their  houses  were 
exposed  to,  when  funeral  piles  were  set  on  fire. 

Every  family  was  wont  to  have  their  proper  burying-place,  to  be 
deprived  whereof  was  reputed  one  of  the  greatest  calamities  that  could 
befal  them. 


668 


GREEKS  AND  ROMANS. 


The  common  graves  of  primitive  Greece  were  nothing  but  caverns  dug 
in  the  earth,  but  those  of  later  ages  were  more  curiously  wrought;  they 
were  commonly  paved  with  stone,  had  arches  built  over  them,  and  were 
adorned  with  no  less  art  and  care  than  the  houses  of  the  living,  insomuch 
that  mourners  commonly  retired  into  the  vaults  of  the  dead,  and  there 
lamented  over  their  relations  for  many  days  and  nights  together.  Kings 
and  great  men  were  anciently  buried  in  mountains  or  at  the  feet  of  them; 
whence  likewise  appears  the  custom  of  raising  a mount  upon  the  graves  of 
great  persons. 

The  ornaments  wherewith  sepulchres  were  beautified  were  numerous. 
Pillars  of  stone  were  very  ancient ; they  frequently  contained  inscriptions 
declaring  the  family,  virtues,  and  whatever  was  remarkable  in  the  deceased, 
which  were  commonly  described  in  verses;  nor  was  it  unusual  to  omit  the 
names  of  the  deceased,  writing  instead  of  them  some  moral  aphorism,  or 
short  exhortation  to  the  living. 

Isocrates’  tomb  was  adorned  with  the  image  of  a syren — Archimedes* 
with  a sphere  and  cylinder;  whereby  the  charming  eloquence  of  the  former 
and  the  mathematical  studies  of  the  latter  were  signified.  Nor  was  it  un- 
usual to  fix  upon  graves  the  instruments  which  the  deceased  had  used. 
The  graves  of  soldiers  were  distinguished  by  their  weapons;  those  of  ma- 
riners by  their  oars;  and,  in  short,  the  tools  of  every  art  and  profession 
accompanied  their  masters,  and  remained  as  monuments  to  preserve  their 
memory. 

It  was  also  customary  to  pray  for  their  friends,  and  men  of  piety  and 
virtue,  that  the  earth  might  lie  light  upon  them;  for  their  enemies,  and  all 
wicked  men,  that  it  might  press  heavy  upon  them;  for  they  thought  the 
ghosts  that  still  haunted  their  shrouds,  and  were  in  love  with  their  former 
habitations,  had  a very  acute  sense  of  all  the  accidents  which  befel  their 
•bodies. 

Monuments  were  erected  in  honour  of  the  dead,  which,  with  all  things 
belonging  to  the  dead,  were  had  in  so  great  esteem,  that  to  deface  or  any 
way  violate  them  was  a crime  no  less  than  sacrilege,  and  thought  to  entail 
certain  ruin  upon  all  persons  guilty  of  it. 

It  has  been  a question  whether  the  Cenotaphis  had  the  same  religious 
regard  which  was  paid  to  the  sepulchres  where  the  remains  of  the  deceased 
were  reposited ; for  the  resolution  hereof  it  may  be  observed,  that  such  of 
them  as  were  only  erected  for  the  honour  of  the  dead,  were  not  held  so 
sacred  as  to  call  for  any  judgment  upon  such  as  profaned  them  ; but  the 
rest,  wherein  ghosts  were  thought  to  reside,  seem  to  have  been  in  the 
same  condition  with  sepulchres,  the  want  whereof  they  were  designed  to 
supply. 

Funeral  orations  were  delivered,  games  instituted,  and  lustrations,  enter- 
tainments, and  consecrations,  performed  in  honour  of  the  illustrious  dead. 


PAGAN  NATIONS. 


669 


ROMAN  FUNERALS. 

The  Romans,  as  I have  already  intimated,  paid  the  greatest  attention  to 
funeral  rites,  because  they  believed,  like  the  Grecians,  that  the  souls  of  the 
unburied  were  not  admitted  into  the  abodes  of  the  dead,  or  at  least  wan- 
dered a hundred  years  along  the  river  Styx  before  they  were  allowed  to 
cross  it ; for  which  reason,  if  the  bodies  of  their  friends  could  not  be  found, 
they  erected  to  them  an  empty  tomb,  at  which  they  performed  the  usual 
solemnities  ; and  if  they  happened  to  see  a dead  body,  they  always  threw 
some  earth  upon  it,  and  whoever  neglected  to  do  so  was  obliged  to  expiate 
his  crime  by  sacrificing  a hog  to  Ceres.  Hence  no  kind  of  death  was  so 
much  dreaded  as  shipwreck. 

When  persons  were  at  the  point  of  death,  their  nearest  relation  present 
endeavoured  to  catch  their  last  breath  with  their  mouth,  for  they  believed 
that  the  soul,  or  living  principle,  then  went  out  at  the  mouth.  They  now 
also  pulled  off  their  rings,  which  seem  to  have  been  put  on  again  before  they 
were  placed  on  the  funeral  pile. 

The  corpse  was  then  laid  on  the  ground,  from  the  ancient  custom  of 
placing  sick  persons  at  the  gate,  to  see  if  any  that  passed  had  ever  been  ill 
of  the  same  disease,  and  what  had  cured  them. 

The  corpse  was  next  bathed  with  warm  water,  and  anointed  with  per- 
fumes by  slaves  called  Pollinctores,  belonging  to  those  who  took  care  of 
funerals,  and  had  the  charge  of  the  temple  of  Venus  Libitina,  where  the 
things  requisite  for  funerals  were  sold. 

In  this  temple  was  kept  an  account  of  those  who  died,  for  each  of  whom 
a certain  coin  was  paid. 

The  money  paid  for  the  liberty  of  burial,  and  other  expenses,  was  called 
Arbitrium. 

The  body  was  then  dressed  in  the  best  robe  which  the  deceased  had  worn 
when  alive ; ordinary  citizens  in  a white  toga,  magistrates  in  their  practexta, 
&c.,  and  laid  on  a couch  in  the  vestibule,  with  the  feet  outwards,  as  if  about 
to  take  its  last  departure.  Then  a lamentation  was  made.  The  couch  was 
sometimes  decked  with  leaves  and  flowers.  If  the  deceased  had  received 
a crown  for  his  bravery,  it  was  now  placed  on  his  head.  A small  coin  was 
put  in  his  mouth,  which  he  might  give  to  Charon,  the  ferryman  of  hell,  for 
his  freight.  Hence  a person  who  wanted  this  and  the  other  funeral  obla- 
tions was  said — Abiisse  ad  Acheruntum  sine  viatico;  for  without  them  it 
was  thought  that  souls  could  not  purchase  a lodging  or  place  of  rest. 

A branch  of  cypress  was  placed  at  the  door  of  the  deceased,  at  least  if  he 
was  a person  of  consequence,  to  prevent  the  Pontifex  Maximus  from  enter- 
ing, and  thereby  being  polluted ; for  it  was  unlawful  for  him  not  only  to 
touch  a dead  body,  but  even  to  look  at  it.  The  cypress  was  sacred  to 
Pluto,  because  when  once  cut  it  never  grows  again. 

43 


670 


GREEKS  AND  ROMANS. 


The  Romans,  at  first,  usually  interred  their  dead,  which  is  the  most 
ancient  and  most  natural  method.  They  early  adopted  the  custom  of 'burn- 
ing from  the  Greeks,  which  is  mentioned  in  the  laws  of  Numa,  and  of  the 
twelve  tables ; but  it  did  not  become  general  till  towards  the  end  of  the 
republic. 

Sylla  was  the  first  of  the  patrician  branch  of  the  Gens  Cornelia  that  was 
burnt ; which  he  is  supposed  to  have  ordered,  lest  any  one  should  dig  up 
his  body,  and  dissipate  his  remains,  as  he  did  those  of  Marius.  Pliny 
ascribes  the  first  institution  of  burning  among  the  Romans  to  their  having 
discovered  that  the  bodies  of  those  who  fell  in  distant  wars  were  dug  up  by 
the  enemy. 

Under  the  emperors  it  became  almost  universal,  but  was  afterwards  gra- 
dually dropped  upon  the  introduction  of  Christianity ; so  that  it  had  fallen 
into  disuse  about  the  end  of  the  fourth  century. 

Children  before  they  got  teeth  were  not  burnt,  but  buried  in  a place 
called  Suggrundarium.  So  likewise  persons  struck  with  lightning  were 
buried  in  the  spot  where  they  fell,  called  Bidental,  because  it  was  conse- 
crated by  sacrificing  sheep.  It  was  enclosed  with  a wall,  and  no  one  was 
allowed  to  tread  upon  it.  To  remove  its  bounds  was  esteemed  sacrilege. 

Of  funerals  there  were  chiefly  two  kinds — public  and  private.  The 
public  funeral  was  called  Indictivum,  because  people  were  invited  to  it  by 
a herald.  Of  this  kind  the  most  remarkable  were,  Funus  Censorium  ; Pub- 
licum, when  a person  was  buried  at  the  public  expense  ; and  Oollativum, 
by  a public  contribution.  Augustus  was  very  liberal  in  granting  public 
funerals,  as  at  first  in  conferring  the  honour  of  a triumph. 

A private  funeral  was  called  Taciturn.  The  funeral  of  those  who  died 
in  infancy,  or  under  age,  was  called  Acerbum.  Infants  and  young  men 
were  buried  sooner  than  grown  persons,  and  with  less  pomp. 

When  a public  funeral  was  intended,  the  corpse  was  kept  usually  for 
seven  or  eight  days,  with  a keeper  set  to  watch  it,  and  sometimes  boys  to 
drive  away  the  flies.  When  the  funeral  was  private,  the  body  was  not 
kept  so  long. 

On  the  day  of  the  funeral,  when  the  people  were  assembled,  the  dead 
body  was  carried  out  with  the  feet  foremost,  on  a couch,  covered  with  rich 
cloth,  with  gold  and  purple,  supported  commonly  on  the  shoulders  of  the 
nearest  relations  of  the  deceased,  or  of  his  heirs — sometimes  of  his  freed- 
men.  Julius  Cfesar  was  borne  by  the  magistrates,  Augustus  by  the  sena- 
tors, and  Germanicus  by  the  tribunes  and  centurions.  So  Drusus,  his 
father,  who  died  in  Germany,  by  the  tribunes  and  centurions  to  the  winter 
quarters;  and  then  by  the  chief  men  in  the  different  cities  on  the  road  to 
Rome  ; and  Paulus  iEmilius  by  the  chief  men  of  Macedonia,  who  happened 
to  be  at  Rome  when  he  died.  Poor  citizens  and  slaves  were  carried  to  the 
funeral  pile  in  a plain  bier  or  coffin. 


PAGAN  NATIONS. 


671 


Children  who  died  before  they  were  weaned,  were  carried  to  the  pile  by 
their  mothers. 

All  funerals  used  anciently  to  be  solemnized  in  the  night  time,  with 
torches,  that  they  might  not  fall  in  the  way  of  magistrates  and  priests,  who 
were  supposed  to  be  violated  by  seeing  a corpse,  so  that  they  could  not 
perform  sacred  rites  till  they  were  purified  by  an  expiatory  sacrifice.  But 
in  after  ages  public  funerals  were  celebrated  in  the  day  time,  at  an  early 
hour  in  the  forenoon,  as  it  is  thought  with  torches  also.  Private  or  ordi- 
nary funerals  were  always  at  night.  Torches  were  used  both  at  funerals 
and  marriages. 

The  order  of  the  funeral  procession  was  regulated,  and  every  one’s  place 
assigned  him,  by  a person  called  Designator — an  undertaker,  or  master  of 
ceremonies,  attended  by  lictors,  dressed  in  black.  First  went  musicians 
of  various  kinds — pipers,  trumpeters  ; then  mourning  women,  hired  to 
lament  and  to  sing  the  funeral  song,  or  the  praises  of  the  deceased  to  the 
sound  of  the  flute.  Boys  and  girls  were  sometimes  employed  for  this  last 
purpose.  The  flutes  and  trumpets  used  on  this  occasion  were  larger  and 
longer  than  ordinary,  and  of  a grave,  dismal  sound.  By  the  law  of  the 
twelve  tables,  the  number  of  players  on  the  flute  at  a funeral  was  restricted 
to  ten. 

Next  came  players  and  buffoons,  who  danced  and  sung.  One  of  them, 
called  Archimimus,  supported  the  character  of  the  deceased,  imitating  his 
words  and  actions  while  alive.  These  players  sometimes  introduced  apt 
sayings  from  dramatic  writers.  Then  followed  the  freed  men  of  the  deceased, 
with  a cap  on  their  head.  Some  masters  at  their  death  freed  all  their  slaves, 
from  the  vanity  of  having  their  funeral  procession  attended  by  a numerous 
train  of  freedmen. 

Before  the  corpse  were  carried  images  of  the  deceased  and  of  his  ances- 
tors, on  long  poles  or  frames,  but  not  of  such  as  had  been  condemned  for 
any  heinous  crime,  whose  images  were  broken.  The  Triumviri  ordained 
that  the  image  of  Csesar,  after  his  deification,  should  not  be  carried  before 
the  funeral  of  any  of  his  relations.  Sometimes  there  were  a great  many 
different  couches  carried  before  the  corpse,  on  which  it  is  supposed  the 
images  were  placed.  After  the  funeral,  these  images  were  again  set  up  in 
the  hall,  where  they  were  kept.  If  the  deceased  had  distinguished  him* 
self  in  war,  the  crowns  and  rewards  which  he  had. received  for  his  valour 
were  displayed,  together  with  the  spoils  and  standards  he  had  taken  from 
the  enemy.  At  the  funerals  of  renowned  commanders  were  carried  images 
or  representations  of  the  countries  they  had  subdued,  and  the  cities  they  had 
taken.  At  the  funeral  of  Sylla,  above  2000  crowns  are  said  to  have  been 
carried,  which  had  been  sent  him  by  different  cities  on  account  of  his  victory. 

The  lictors  attended  with  their  fasces  inverted.  Sometimes  also  the 
officers  and  troops,  with  the  spears  pointing  to  the  ground. 


672 


GREEKS  AND  ROMANS. 


Behind  the  corpse  walked  the  friends  of  the  deceased  in  mourning;  his 
sons  with  their  head  veiled,  and  his  daughters  with  their  head  bare  and 
their  hair  dishevelled,  contrary  to  the  ordinary  custom  of  both.  The  ma- 
gistrates without  their  badges,  and  the  nobility  without  their  ornaments 
The  nearest  relations  sometimes  tore  their  garments,  and  covered  their  hair 
with  dust,  or  pulled  it  out.  The  women,  in  particular,  who  attended  the 
funeral,  beat  their  breasts  and  tore  their  cheeks,  although  this  was  forbidden 
oj  the  twelve  tables. 

At  the  funeral  of  an  illustrious  citizen  the  corpse  was  carried  through 
the  forum,  where  the  procession  stopped,  and  a funeral  oration  was  deli- 
vered in  praise  of  the  deceased  from  the  rostra  by  his  son,  or  by  some  near 
relation  or  friend — sometimes  by  a magistrate,  according  to  the  appoint- 
ment of  the  senate. 

This  custom  is  said  to  have  been  first  introduced  by  Poplicola,  in  honour 
of  his  colleague  Brutus.  It  was  an  incentive  to  glory  and  virtue,  but  hurt- 
ful to  the  authenticity  of  historical  records. 

The  honour  of  a funeral  oration  was  decreed  by  the  senate  also  to 
women,  for  their  readiness  in  resigning  their  golden  ornaments  to  make  up 
the  sum  agreed  to  be  paid  to  the  Gauls  as  a ransom  for  leaving  the  city; 
or,  according  to  Plutarch,  to  make  the  golden  cup  which  was  sent  to  Delphi 
as  a present  to  Apollo  in  consequence  of  the  vow  of  Camillus  after  the 
taking  of  Veii. 

But  Cicero  says  that  Popilia  was  the  first  to  whom  this  honour  was  paid, 
by  her  son  Catulus,  several  ages  after;  and,  according  to  Plutarch,  Caesar 
introduced  the  custom  of  praising  young  matrons  upon  the  death  of  his 
wife  Cornelia.  But  after  that,  both  young  and  old,  married  and  unmar- 
ried, were  honoured  with  funeral  orations.  While  the  funeral  oration  was 
delivering,  the  corpse  was  placed  before  the  rostra.  The  corpse  of  Caesar 
was  placed  in  a gilt  pavilion  like  a small  temple,  with  the  robe  in  which  he 
had  been  slain  suspended  on  a pole  or  trophy,  and  his  image  exposed  on  a 
movable  machine,  with  the  marks  of  all  the  wounds  he  had  received;  for 
the  body  itself  was  not  seen — but  Dio  says  the  contrary.  Under  Augustus 
it  became  customary  to  deliver  more  than  one  funeral  oration  in  praise  of 
the  same  person,  and  in  different  places.  From  the  forum  the  corpse  was 
carried  to  the  place  of  burning  or  burial,  which  the  Jaw  of  the  twelve  tables 
ordered  to  be  without  the  city,  according  to  the  custom  of  other  nations ; 
the  Jews,  the  Athenians,  and  others. 

The  ancients  are  said  to  have  buried  their  dead  at  their  own  houses ; 
whence,  according  to  some,  the  origin  of  idolatry,  and  the  worship  of  house- 
hold gods,  the  fear  of  hobgoblins  or  spectres  in  the  dark. 

Augustus,  in  his  speech  to  his  soldiers  before  the  battle  of  Actium,  says 
that  the  Egyptians  embalmed  their  dead  bodies  to  establish  an  opinion  of 
the>r  immoitality.  Several  of  these  still  exist,  called  mummies,  from  mum, 


PAGAN  NATIONS. 


673 


the  Egyptian  name  of  wax.  The  manner  of  embalming  is  described  by 
Herodotus.  The  Persians  also  anointed  the  bodies  of  their  dead  with  wax, 
to  make  them  keep  as  long  as  possible. 

The  Romans  prohibited  burning  or  burying  in  the  city,  both  from  a 
sacred  and  civil  consideration;  that  the  priests  might  not  be  contami- 
nated by  seeing  or  touching  a dead  body,  and  that  houses  might  not 
be  endangered  by  the  frequency  of  funeral  fires,  or  the  air  infected  by  the 
stench. 

The  flamen  of  Jupiter  was  not  allowed  to  touch  a dead  body,  nor  to  go 
where  there  was  a grave.  So  the  high-priest  among  the  Jews  ; and  if  the 
pontifex  maximus  had  to  deliver  a funeral  oration,  a veil  was  laid  over  the 
corpse  to  keep  it  from  his  sight. 

The  places  for  burial  were  either  private  or  public;  the  private  in  fields 
or  gardens,  usually  near  the  highway,  to  be  conspicuous,  and  to  remind 
those  who  passed  by  of  mortality.  The  public  places  of  burial  for  great 
men  were  commonly  in  the  Campus  Martius  or  Campus  Esquilinus ; for 
poor  people,  without  the  Esquiline  gate,  in  places  called  Puticulas. 

As  the  vast  number  of  bones  deposited  in  that  common  burying-ground 
rendered  the  places  adjoining  unhealthy,  Augustus,  with  the  consent  of  the 
senate  and  people,  gave  part  of  it  to  his  favourite  Maecenas,  who  built  there 
a magnificent  house,  with  extensive  gardens,  whence  it  became  one  of  the 
most  healthy  situations  in  Rome. 

There  was  in  the  corner  of  the  burying-ground  a stone  pillar,  on  which 
was  marked  its  extent  towards  the  road,  and  backwards  to  the  fields,  also 
who  were  buried  in  it.  If  a burying-ground  was  intended  for  a person  and 
his  heir,  it  was  called  Sepulchrum.  If  only  for  himself  and  family,  Fami- 
liare.  Freedmen  were  sometimes  comprehended,  and  relations,  when  un- 
deserving, excluded.  The  right  of  burying  was  sometimes  purchased  by 
those  who  had  no  burying-ground  of  their  own. 

The  Vestal  virgins  were  buried  in  the  city;  and  some  illustrious  men,  as 
Poplicola,  Tubertus,  and  Fabricius  ; which  right  their  posterity  retained, 
but  did  not  use.  To  show,  however,  that  they  possessed  it,  when  any  of 
them  died,  they  brought  the  dead  body,  when  about  to  be  burned,  into  the 
forum,  and  setting  down  the  couch,  put  a burning  torch  under  it,  which 
they  immediately  removed,  and  carried  the  corpse  to  another  place.  The 
right  of  making  a sepulchre  for  himself  within  the  Pomaerium  was  decreed 
to  Julius  Cassar  as  a singular  privilege. 

When  a person  was  burned  and  buried  in  the  same  place,  it  was  called 
Bustum.  A place  where  one  only  was  burnt,  Ustrina. 

The  funeral  pile  was  built  in  the  form  of  an  altar,  with  four  equal  sides,  of 
wood  which  might  easily  catch  fire,  as  fir,  pine,  cleft  oak,  unpolished,  accord- 
ing to  the  law  of  the  twelve  tables,  but  not  always  so ; also  stuffed  with  paper 
and  pitch,  and  made  higher  or  lower,  according  to  the  rank  of  the  deceased, 


674 


GREEKS  AND  ROMANS. 


with  cypress  trees  set  around,  to  prevent  the  noisome  smell,  and  at  the  dis- 
tance of  sixty  feet  from  any  house. 

On  the  funeral  pile  was  placed  the  corpse  with  the  couch.  The  eyes 
of  the  deceased  were  opened.  The  nearest  relations  kissed  the  body  with 
tears,  and  then  set  fire  to  the  pile  with  a lighted  torch,  turning  away 
their  face,  to  show  that  they  did  it  with  reluctance.  They  prayed  for  a 
wind  to  assist  the  flames ; and  when  that  happened  it  was  thought 
fortunate. 

They  threw  into  the  fire  various  perfumes,  incense,  myrrh,  cassia,  &c., 
which  Cicero  calls  Sumptuosare-spersio,  forbidden  by  the  twelve  tables  ; 
also  cups  of  oil,  and  dishes,  with  titles  marking  what  they  contained;  like- 
wise the  clothes  and  ornaments,  not  only  of  the  deceased,  but  their  own. 
Every  thing,  in  short,  that  was  supposed  to  be  agreeable  to  the  deceased 
while  alive.  * 

If  the  deceased  had  been  a soldier,  they  threw  on  the  pile  his  arms, 
rewards,  and  spoils ; and  if  a general,  the  soldiers  sometimes  threw  in  their 
own  arms. 

At  the  funeral  of  an  illustrious  commander,  or  emperor,  the  soldiers 
made  a circuit  three  times  r^und  the  pile,  from  right  to  left,  with  their 
ensigns  inverted,  and  striking  their  weapons  on  one  another  to  the  sound 
of  the  trumpet,  all  present  accompanying  them,  as  at  the  funeral  of  Sylla 
and  of  Augustus  ; which  custom  seems  to  have  been  borrowed  from  the 
Greeks : used  also  by  the  Carthaginians,  and  sometimes  performed  annu- 
ally at  the  tomb. 

As  the  manes  were  supposed  to  be  delighted  with  blood,  various  ani- 
mals, especially  such  as  the  deceased  had  been  fond  of,  were  slaughtered 
at  the  pile,  and  thrown  into  it.  In  ancient  times,  also  men,  captives,  or 
slaves.  Afterwards,  instead  of  them,  gladiators,  called  Bustuarii,  were 
made  to  fight.  So  among  the  Gauls,  slaves  and  clients  were  burned  on 
the  piles  of  their  masters;  and  among  the  Indians  and  Thracians,  wives 
on  the  piles  of  their  husbands.  As  one  man  had  several  wives,  there  was 
sometimes  a contest  among  them  about  the  preference,  which  they 
determined  by  lot.  Instances  are  recorded  of  persons  who  came  to  life 
again  on  the  funeral  pile,  after  it  was  set  on  fire,  so  that  they  could  not  be 
preserved;  and  of  others,  who,  having  revived  before  the  pile  was  kindled 
returned  home  on  their  feet. 

The  Jews,  although  they  interred  their  dead,  filled  the  couch  on  which 
the  corpse  was  laid  with  sweet  odours,  and  divers  kinds  of  spices,  and 
burned  them. 

When  the  pile  was  burned  down,  the  fire  was  extinguished,  and  the 
embers  soaked  with  wine.  The  bones  were  gathered  Dy  tne  nearest  rela- 
tions in  loose  robes,  and  sometimes  barefooted.  We  read  also  of  the  nearest 
female  relations  gathering  the  bones  in  their  bosoms. 

o o 


PAGAN  NATIONS. 


675 


The  ashes  and  bones  of  the  deceased  are  thought  to  have  been  distin- 
guished by  their  particular  position.  Some  suppose  the  body  to  have 
been  wrapped  in  a species  of  incombustible  cloth,  made  of  what  the  Greeks 
call  asbestos.  But  Pliny  restricts  this  to  the  kings  of  India,  where  only 
it  was  then  known.  The  bones  and  ashes,  besprinkled  with  the  richest 
perfumes,  were  put  into  a vessel  called  an  urn,  made  of  earth,  brass, 
marble,  silver,  or  gold,  according  to  the  wealth  or  rank  of  every  one. 
Sometimes,  also,  a small  glass  vial  full  of  tears,  called  by  the  moderns  a 
Lachrymatory,  was  put  in  the  urn.  The  urn  was  solemnly  deposited  in 
the  sepulchre. 

When  the  body  was  not  burned,  it  was  put  into  a coffin,  with  all  its  orna- 
ments, usually  made  of  stone,  as  those  of  Numa  and  Hannibal ; sometimes 
of  Assian  stone,  from  Assos,  a town  in  Troas  or  Mysia,  which  consumed 
the  body  in  forty  days,  except  the  teeth.  Hence  called  Sarcophagus,  which 
word  is  also  put  for  any  coffin  or  tomb. 

The  coffin  was  laid  in  the  tomb  on  its  back  ; in  what  direction  among 
the  Romans  is  uncertain  ; but  among  the  Athenians,  looking  to  the  west. 
Those  who  died  in  prison  were  thrown  out  naked  on  the  street. 

When  the  remains  of  the  deceased  were  laid  in  the  tomb,  those  present 
were  three  times  sprinkled  by  a priest  with  pure  water  from  a branch  of 
olive  or  laurel,  to  purify  them,  then  they  were  dismissed  by  the  Prsefica,  or 
some  other  person,  pronouncing  the  solemn  word  “ Ilicet,”  You  may  depart. 
At  their  departure,  they  used  to  take  a last  farewell,  by  repeating  several 
times  “Yale,”  expressing  a wish  that  the  earth  might  lie  light  on  the 
person  buried.  This  desire  is  found  marked  on  several  ancient  monuments. 
Sometimes  the  bones  were  not  deposited  in  the  earth  till  three  days  after 
the  body  was  burned. 

The  friends,  when  they  returned  home,  as  a further  purification,  after 
being  sprinkled  with  water,  stepped  over  a fire,  which  was  called  Suffitio. 
The  house  itself  also  was  purified,  and  swept  with  a certain  kind  of  broom 
or  besom,  which  purgation  was  called  Exverrae,  and  he  who  performed  it 
Everriator. 

There  were  certain  ceremonies  for  the  purification  of  the  family,  when 
they  buried  a thumb,  or  some  part  cut  off  from  the  body  before  it  was 
burned,  or  a bone  brought  home  from  the  funeral  pile  ; on  which  occasion 
a soldier  might  be  absent  from  duty. 

A place  was  held  religious  where  a dead  body,  or  any  part  of  it,  was 
buried,  but  not  where  it  was  burned.  For  nine  days  after  the  funeral, 
while  the  family  was  in  mourning,  and  employed  about  certain  solemnities 
at  the  tomb,  il  was  unlawful  to  summon  the  heir,  or  any  near  relatior  of 
the  deceased,  to  a court  of  justice,  or  in  any  other  manner  to  molest  them. 
On  the  ninth  day  a sacrifice  was  performed,  with  which  the  solemnities 
were  concluded. 


676 


GREEKS  AND  ROMANS. 


Oblations,  or  sacrifices  to  the  dead,  were  afterwards  made  at  various  times, 
both  occasionally  and  at  stated  periods,  consisting  of  liquors,  victims,  and 
garlands  ; an  atonement  was  made  to  their  ghosts. 

The  sepulchre  was  then  bespread  with  flowers,  and  covered  with  crowns 
and  fillets.  Before  it  there  was  a little  altar,  on  which  libations  were  made, 
and  incense  burned.  A keeper  was  appointed  to  watch  the  tomb,  which 
was  frequently  illuminated  with  lamps. 

A kind  of  perpetual  lamps  are  said  by  several  authors  to  have  been  found 
in  ancient  tombs,  which,  however,  went  out  on  the  admission  of  air.  But 
this  by  others  is  reckoned  a fiction.  A feast  wras  generally  added,  both  for 
the  dead  and  the  living.  Certain  things  were  laid  on  the  tomb,  commonly 
beans,  lettuces,  bread,  and  eggs,  or  the  like,  which  it  was  supposed  the 
ghosts  would  come  and  eat.  What  remained  was  burned  ; for  it  was 
thought  mean  to  take  away  any  thing  thus  consecrated,  or  what  was  thrown 
into  the  funeral  pile. 

After  the  funeral  of  great  men,  there  was  not  only  a feast  for  the  friends 
of  the  deceased,  but  also  a distribution  of  raw  meat  among  the  people,  with 
shows  of  gladiators,  and  games,  which  sometimes  continued  for  several  days ; 
sometimes  celebrated  also  on  the  anniversary  of  the  funeral.  Faustus,  the 
son  of  Sylla,  exhibited  a show  of  gladiators  in  honour  of  his  father,  several 
years  after  his  death,  and  gave  a feast  to  his  people,  according  to  his  father’s 
testament. 

The  time  of  mourning  for  departed  friends  was  appointed  by  Numa,  as 
well  as  funeral  rites  and  offerings  to  appease  the  manes. 

There  was  no  limited  time  for  men  to  mourn,  because  none  was  thought 
most  honourable.  Women  mourned  for  a husband  or  parent  ten  months, 
or  a year,  according  to  the  computation  of  Romulus,  but  not  longer. 

In  a public  mourning  for  any  signal  calamity,  the  death  of  a prince,  or 
the  like,  there  was  a total  cessation  from  business,  either  spontaneously  or 
by  public  appointment.  When  the  courts  of  justice  did  not  sit,  the  shops 
were  shut.  In  excessive  grief  the  temples  of  the  gods  were  struck  with 
stones,  and  their  altars  overturned. 

Both  public  and  private  mourning  wras  laid  aside  on  account  of  the  public 
games  ; for  certain  sacred  rites,  as  those  of  Ceres,  &c. ; and  for  several 
other  causes  enumerated  by  Festus.  Immoderate  grief  was  supposed  to 
be  offensive  to  the  manes. 

The  Romans  in  mourning  kept  themselves  at  home,  avoiding  every 
entertainment  and  amusement ; neither  cutting  their  hair  nor  beard.  They 
dressed  in  black — which  custom  is  supposed  to  have  been  borrowed  from 
the  Egyptians — and  sometimes  in  skins,  laying  aside  every  kind  of  orna- 
ment : not  even  lighting  a fire,  which  was  esteemed  an  ornament  to  the 
house. 

The  women  laid  aside  their  gold  and  purple.  Under  the  republic  they 


PAGAN  NATIONS. 


C77 


dressed  in  black  like  the  men  ; but  under  the  emperors,  when  party-coloured 
cloths  came  in  fashion,  they  wore  white  in  mourning. 

In  a public  mourning,  the  senators  laid  aside  their  latus  clavus  and 
rings;  the  magistrates  the  badges  of  their  office;  and  the  consuls  did  not  sit 
on  their  usual  seats  in  the  senate,  which  were  elevated  above  the  rest,  but 
on  a common  bench. 

The  Romans  commonly  built  tombs  for  themselves  during  their  lifetime. 
Thus,  the  mausoleum  of  Augustus,  in  the  Campus  Martius,  between  the 
via  Flamina  and  the  bank  of  the  Tiber,  with  wood  and  walks  around.  If 
they  did  not  live  to  finish  them,  it  was  done  by  their  heirs,  who  were  often 
ordered  by  the  testament  to  build  a tomb,  and  sometimes  did  it  at  their 
own  expense.  Pliny  complains  bitterly  of  the  neglect  of  friends  in  this 
respect. 

The  Romans  erected  tombs,  either  for  themselves  alone,  with  their  wives, 
or  for  themselves,  their  family,  and  posterity;  likewise  for  their  friends, 
who  were  buried  elsewhere,  or  whose  bodies  could  not  be  found.  When  a 
person  falsely  reported  to  have  been  dead  returned  home,  he  did  not  enter 
his  house  by  the  door,  but  was  let  down  from  the  roof.  The  tombs  of  the 
rich  were  commonly  built  of  marble,  the  ground  enclosed  with  a wall,  or  an 
iron  rail,  and  planted  around  with  trees,  as  among  the  Greeks. 

When  several  persons  had  a right  to  the  same  burying-ground,  it  was 
sometimes  divided  into  parts,  and  each  part  assigned  to  its  proper  owner. 

But  common  sepulchres  were  usually  built  below  ground,  and  called 
Hypogasa,  many  of  which  still  exist  in  different  parts  of  Italy,  under  the 
name  of  catacombs.  There  were  niches  cut  out  in  the  walls  in  which  the 
urns  were  placed ; these,  from  their  resemblance  to  the  niches  in  a pigeon- 
house,  were  called  Columbaria. 

Sepulchres  were  adorned  with  various  figures  in  sculpture,  and  with 
statues  and  columns.  • 

But  what  deserves  particular  attention  is  the  inscription  or  epitaph, 
expressed  sometimes  in  prose  and  sometimes  in  verse,  usually  beginning 
with  these  letters, — “D.  M.  S. — Dis  manibus  sacrum.”  Then  the  name 
of  the  person  followed,  his  character,  and  the  principal  circumstances  of 
his  life. 

When  the  body  was  simply  interred  without  a tomb,  an  inscription  was 
sometimes  put  on  the  stone  coffin,  as  on  that  of  Numa. 

There  was  an  action  for  violating  the  tombs  of  the  dead.  The  punish- 
ment was  a fine,  the  loss  of  a hand,  working  in  the  mines,  and  banishment 
or  death. 

A tomb  was  violated  by  demolition,  by  converting  it  to  improper  pur- 
poses, or  by  burying  in  it  those  who  were  not  entitled.  Tombs  often  served 
as  lurking-places  for  the  persecuted  Christians. 

The  body  was  violated  by  handling  or  mutilating  it,  which  was  some- 


678 


CHINESE. 


times  done  for  magical  purposes;  by  stripping  it  of  any  thing  valuable, 
as  gold,  arms  ; or  by  transporting  it  to  another  place,  without  leave  ob- 
tained from  the  Pontifex  Maximus,  from  the  emperor,  or  the  magistrate  of 
the  place. 

Some  consecrated  temples  to  the  memory  of  their  friends.  This  was  a 
very  ancient  custom,  and  perhaps  is  the  origin  of  idolatry. 

The  highest  honours  were  decreed  to  illustrious  persons  after  death.  The 
Romans  worshipped  their  founder,  Romulus,  as  a god,  under  the  name  of 
Quirinus.  Hence,  afterwards,  the  solemn  consecration  of  the  emperors,  by 
a decree  of  the  senate,  who  were  thus  sai-d  to  be  ranked  in  the  number  of 
the  gods ; also  some  empresses.  Temples  and  priests  were  assigned  to 
them.  They  were  invoked  with  prayers.  Men  swore  by  their  name  or 
genius,  and  offered  victims  on  their  altars. 

The  real  body  was  burned,  and  the  remains  buried  in  the  usual  manner. 
But  a waxen  image  of  the  deceased  was  made  to  the  life,  which,  after  a 
variety  of  ridiculous  ceremonies  paid  to  it  for  seven  days  in  the  palace,  was 
carried  on  a couch  in  solemn  procession  on  the  shoulders  of  young  men  of 
equestrian  and  patrician  rank ; first  to  the  forum,  where  the  dirge  was  sung 
by  a choir  of  boys  and  girls  of  the  most  noble  descent;  then  to  the  Campus 
Martius,  where  it  was  burned  with  a vast  quantity  of  the  richest  odours 
and  perfumes,  on  a lofty  and  magnificent  pile,  from  the  top  of  which  an 
eagle,  let  loose,  was  supposed  to  convey  the  prince’s  soul  to  heaven. 

SEC.  VIII.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 

CHINESE. 

It  is  scarcely  possible  to  give  a distinct  account  of  the  religion  of  China, 
and  to  class  its  numerous  superstitions  under  appropriate  heads.  It  is 
Difficult  to  give  indeed  pretended,  by  some  writers  on  the  subject,  that  the 

an  account  of  the  . ...  1 . . 

religion  of  china,  ancient  religious  system  of  the  Chinese  has  continued  un- 
changed amidst  all  the  corruptions  wrhich  have  been  grafted  upon  it  during 
many  successive  ages;  that  this  system  is  found  to  agree,  in  its  most  essen- 
tial parts,  with  that  of  the  Israelites,  before  the  giving  of  the  law  by  Moses; 
and  that  it  may  be  traced  back,  by  means  of  regular  traditions,  even  to  the 
renewal  of  the  human  race,  by  the  grandsons  of  Noah.  It  is  affirmed,  on 
the  contrary,  by  an  intelligent  traveller  of  England,  that  the  primitive  reli- 
gion of  China  no  longer  exists,  or  exists  only  in  a most  corrupted  state ; 
that  there  is  at  present  no  national,  nor  scarcely  any  state  religion  in  the 
empire  ; and  that  the  articles  of  faith  are  as  various  as  the  modes  of  wor- 
ship. All  that  we  can  attempt,  therefore,  amidst  these  discordant  opinions, 
is  to  present  our  readers  with  a short  view,  first,  of  the  principal  religious 
systems  which  have  been  introduced  into  China  at  different  periods,  as  fai 
as  can  be  ascertained  from  their  own  historical  records  ; and  next,  of  their 
present  religious  observances,  as  far  as  these  have  been  described  by  later 


PAGAN  NATIONS. 


679 


Primitive  Creed. 


travellers  in  that  country.  All  accounts  of  the  religious  opinions  and  cere- 
monies of  the  Chinese,  previous  to  the  time  of  Confucius,  are  mixed  with 
fable,  and  full  of  uncertainty.  Indeed,  as  their  best  existing  historical 
documents  must  be  regarded  as  his  productions,  and  are  at  least  ascribed 
chiefly  to  his  pen  by  the  Chinese  themselves,  none  of  the  allusions  to  reli- 
gious practices,  which  are  to  be  found  in  the  earliest  period  of  their  history, 
can  be  considered  as  resting  upon  any  authority  more  ancient  than  his. 
But,  as  the  Chinese  affirm  the  greater  portion’of  their  canonical  book,  Shoo- 
king,  to  have  been  composed  long  before  the  age  of  Confucius,  and  to 
have  only  been  restored  by  his  labours,  we  may  proceed  upon  this  idea, 
and  consider  the  tenets  expressed  in  this  work  as  the  ancient  religion  of 
China. 

In  this  view  of  the  subject,  their  primitive  creed  seems  to  have  contained 
the  general  doctrines  of  theism,  with  regard  to  the  Supreme  Being,  whom 
they  worshipped  under  various  names,  such  as  Tien  or  Kien, 
heaven , Shang-tien,  supreme  heaven , Shang-tee,  supreme 
Lord , and  Hoan-s hang-tee,  sovereign  and  supreme  Lord . This  Supreme 
Being  they  regarded  as  possessed  of  all  natural  and  moral  perfections,  as 
exercising  a minute  and  judicial  providence  over  mankind,  as  rewarding 
virtue  and  punishing  vice,  even  in  this  life,  as  sending  calamities  to  warn 
and  reform  the  offender,  and  as  ready  to  relent  and  pardon  him  upon  his 
repentance.  The  first  worship  instituted  in  honour  of  the  Shang-tee  con- 
sisted in  prayers,  accompanied  with  sacrifices  or  gifts,  offered  upon  some 
natural  eminence,  or  artificial  mount,  or  merely  in  the  open  fields,  upon  an 
altar  called  tan , composed  of  a round  heap  of  earth,  or  of  a quantity  of 
stones  thrown  together  in  a round  form.  At  a very  early  period,  however, 
of  their  history,  we  find  them  associating  with  the  Shang-tee,  or  Supreme 
Being,  a multitude  of  tutelary  spirits  as  objects  of  worship,  under  the  name 
of  Shin,  or  Kooey-shin.  In  succeeding  periods  arose  a multitude  of  super- 
stitions ; and  the  wind,  the  rain,  the  thunder,  diseases,  &c.,  were  all,  in 
like  manner,  personified,  and  addressed  as  divinities,  while  warriors,  empe- 
rors, and  illustrious  men  became  demi-gods.  The  people  forgot  the  simple 
worship  of  the  Shang-tee,  and  embraced  every  new  invention  of  idolatry 
with  the  utmost  avidity. 

The  most  ancient  of  the  religious  sects  which  have  at  different  periods 
engrafted  their  superstitions  upon  the  primitive  theological  system  of  China, 
is  that  of  the  Tao-tse,  or  sons  of  immortals,  which  was 
founded  by  a philosopher  named  Lao-kiun,  or  Lao-tse,  who 
was  born  in  the  province  of  Honan,  about  600  years  before  Christ,  and 
concerning  whose  birth  a multitude  of  strange  stories  are  circulated  among 
his  countrymen.  His  followers,  named  Tao-tse,  therefore,  place  the  supreme 
duty  and  felicity  of  man  in  a state  of  perfect  tranquillity,  recommending  the 
suppression  of  all  violent  desires  and  passions,  the  utmost  moderation  in 


Sect  of  Tao-tse. 


680 


CHINESE. 


Confucius. 


every  pursuit  or  enjoyment,  and  an  utter  indifference  with  regard  to  the 
past,  the  present,  or  the  future. 

This  sect  became  particularly  powerful  under  the  dynasty  of  Song;  and 
one  of  the  emperors  of  that  race  carried  his  superstitious  reverence  for  a 
„ , . celebrated  teacher  among  them  to  such  a length,  as  to  com- 

this  secu  mand  him  to  be  worshipped  under  the  name  of  Shang-tee, 

which  had  hitherto  been  appropriated  to  the  Supreme  Being.  The  sages 
of  the  nation  were  so  greatly  shocked  by  this  act  of  impiety,  that  they  pre- 
dicted the  ruin  of  that  dynasty  as  fast  approaching;  and  the  wiser  part  of 
the  learned  men  frequently  presented  strong  remonstrances  to  different 
emperors  against  the  patronage  which  was  bestowed  upon  these  deceivers ; 
but  the  sect  of  the  Tao-tse  continued  to  increase  in  power  and  numbers, 
under  the  protection  of  princes,  the  countenance  of  the  great,  and  the  cre- 
dulity of  the  people  ; and  has  preserved  its  extensive  influence  even  to  this 
day,  in  spite  even  of  ail  the  attempts  of  the  celebrated  Confucius  to  intro- 
duce more  enlightened  doctrines. 

Confucius,  or  Kong-foo-tse,  was  born  550  years  before  Christ,  and  is 
regarded  by  the  Chinese  as  the  chief  of  their  wise  men,  and  as  the  author 
of  their  whole  civil  constitution.  He  endeavoured  to  restore 
the  ancient  system,  and  to  improve  the  conduct  of  his  coun- 
trymen, by  exhorting  them  to  obey  the  commands  of  Heaven,  to  love  their 
neighbours,  and  to  restrain  their  passions.  Some  of  his  philosophical  prin- 
ciples are,  that  out  of  nothing  there  cannot  any  thing  be  produced ; that 
material  bodies  must  have  existed  from  all  eternity ; that  the  cause  or  prin- 
ciple of  things  must  have  had  a co-existence  with  the  things  themselves ; 
that  this  cause,  therefore,  must  also  be  eternal,  infinite,  and  indestructible ; 
and  that  the  central  point  of  influence,  from  which  this  cause  chiefly  acts, 
is  the  blue  firmament,  (tien,)  whence  its  emanations  are  spread  over  the 
universe;  but  neither  he  nor  his  disciples  ascribe  to  the  Deity  any  personal 
existence,  or  represent  the  first  cause  under  any  distinct  image : while  the 
sun,  moon,  stars,  and  elements  are  considered  also  as  composing  the  firma- 
ment, or  tien,  as  the  immediate  agents  of  the  Deity,  and  as  the  productive 
powers  in  creation.  The  universe,  in  short,  according  to  this  philosopher, 
is  one  animated  system,  made  up  of  one  material  substance,  and  of  one 
spiritual  being,  of  which  every  living  thing  is  an  emanation,  and  to  which, 
when  separated  by  death  from  its  particular  material  part,  every  living  thing 
again  returns;  hence  the  term  death  is  never  used  by  his  followers;  but 
they  say  of  a person,  at  his  decease,  that  he  has  returned  to  his  family. 
Thus  he  taught  that  the  human  body  is  composed  of  two  principles, — the 
one  light,  invisible,  and  ascending, — the  other  gross,  palpable,  and  de- 
scending ; that  the  separation  of  these  two  principles  causes  the  death 
of  human  beings;  and  that,  at  this  period,  the  light  and  spiritual  part 
ascends  into  the  air,  while  the  gross  and  corporeal  matter  sinks  into  the 


PAGAN  NATIONS. 


681 


earth.  He  taught,  further,  that  the  spirits  of  those  who  had  performed 
their  duty  in  life  were  permitted  to  visit  their  ancient  habitations,  and  such 
places  as  might  be  appointed  for  receiving  the  homage  of  their  descendants; 
that  they  have  the  power  of  conferring  benefits  upon  their  posterity;  that 
it  was  thus  the  indispensable  duty  of  every  man  to  perform  the  sacred  ritesi 
to  the  memory  of  his  ancestors;  and  that,  whosoever  neglected  this  duty 
would  be  punished  after  death  by  his  spirit  being  rendered  incapable  of 
visiting  the  hall  of  his  ancestors,  and  receiving  the  homage  of  his  descend- 
ants. Besides  the  performance  of  these  sacred  rites  to  the  memory  of 
ancestors,  the  principal  religious  worship  which  he  required  was,  that  the 
prince,  in  the  name  of  his  people,  should  present  offerings  to  the  tien,  par- 
ticularly at  the  two  equinoxes,  for  the  purpose  of  obtaining  a propitious 
seed-time  and  a plentiful  harvest ; but,  at  the  same  time,  that  the  Deity  is 
always  best  satisfied  when  men  perform  the  moral  duties  of  life,  which  he 
comprised  chiefly  in  these  two,  viz. — filial  piety  towards  parents,  and 
unreserved  obedience  to  the  will  of  the  emperor.  With  these  tenets  was 
naturally  connected  a belief  of  good  and  evil  genii,  and  of  tutelary  spirits 
presiding  over  families,  towns,  mountains,  and  other  places;  and  while  the 
system  of  Confucius  was  little  better  than  atheism  in  the  mind  of  the  philo- 
sopher, it  became  a source  of  gross  idolatry  among  the  people,  who  could 
not  comprehend  the  more  refined  notions,  but,  needing  some  visible  object 
upon  which  to  fix  their  attention,  represented  the  tutelary  spirits  by  images, 
and  worshipped  them  by  sacrifices.  Confucius  himself  was  much  addicted 
to  a species  of  divination  or  fortune-telling,  and  says  expressly  in  one  of 
his  works,  that  the  wise  man  ought  to  know  future  events  before  they 
happen,  and  that  this  may  be  done  by  means  of  lots.  His  tenets,  in  short, 
instead  of  overcoming  the  old  errors,  gave  rise  to  new  superstitions;  and 
the  chief  difference  between  the  proper  followers  of  Confucius  and  those  of 
Lao-tse  is  this,  that  the  former  inculcate  the  duty  of  living  among  men,  and 
endeavouring  to  improve  them  ; while  the  latter  avoid  every  kind  of  society 
and  occupation,  and  lead  a frugal,  retired  life,  as  their  only  felicity. 

During  the  reign  of  the  emperor  Ming-tee,  of  the  Han  dynasty,  a new 
superstition  was  introduced  into  China,  whose  influence  is,  perhaps,  still 
more  extensive  and  pernicious  in  that  country  than  any  of 
those  by  which  it  was  preceded.  One  of  the  Tao-tse  doctors 
had  promised  to  a brother  of  the  emperor’s  that  he  would  open  to  him  a 
communication  with  the  spirits;  and  this  superstitious  prince  having  heard 
of  a spirit  in  Tien-tso,  or  Hindostan,  named  Fo,  or  Foe,  prevailed  upon  the 
emperor,  by  his  importunities,  to  send  an  embassy  for  this  foreign  divinity. 
When  the  officer  who  was  intrusted  with  this  mission  arrived  at  the  place 
of  his  destination,  he  found  only  two  Sha-men,  or  priests  of  Fo,  whom  he 
carried  to  China,  with  some  of  their  canonical  books,  and  several  images  of 
the  idol  painted  on  linen.  The  followers  of  Fo  describe  him  as  the  son  of 


682 


CHINESE. 


a prince  of  one  of  the  kingdoms  of  India,  near  the  line  ; and  affirm,  that  as 
soon  as  he  was  born,  he  stood  upright,  walked  seven  steps  without  assist- 
ance, and,  pointing  to  the  heavens  with  one  hand,  and  to  the  earth  with 
the  other,  cried  aloud,  “In  the  heavens  and  the  earth  there  is  none  but 
myself  who  deserves  to  be  honoured.”  At  the  age  of  seventeen  he  mar- 
ried three  wives,  by  one  of  whom  he  had  a son,  named  by  the  Chinese 
Moheoo-lo ; but  at  the  age  of  nineteen  he  abandoned  his  house  and  family, 
with  all  the  cares  of  life,  and  committed  himself  to  the  care  of  four  philo 
sophers,  with  whom  he  retired  to  a vast  desert.  Being  filled  with  the 
divinity  at  the  age  of  thirty,  he  was  metamorphosed  into  the  Fo,  or  Pagod, 
as  the  Indians  term  it,  and  immediately  thought  of  establishing  his  doctrines 
by  miracles,  which  attracted  numerous  disciples,  and  spread  his  fame  over 
every  part  of  India. 

When  he  had  attained  his  seventy-ninth  year,  and  perceived  from  his 
infirmities  that  his  borrowed  divinity  could  not  exempt  him  from  mortality, 
he  is  said  to  have  called  his  disciples  together,  and  to  have 
declared  to  them  that  hitherto  he  had  spoken  to  them  by 
figurative  expressions,  but  that  now  he  would  discover  his  real  sentiments, 
and  unveil  the  whole  mystery  of  his  wisdom;  namely,  that  there  is  no  other 
principle  of  things  but  a vacuum,  or  nothing;  that  from  this  nothing  all 
things  at  first  sprung;  that  to  nothing  they  shall  again  return;  and  that 
thus  end  all  our  hopes  and  fears  at  once.  After  his  decease  a multitude  of 
fables  were  propagated  concerning  him  by  his  followers ; such  as,  that  he 
was  still  alive,  and  had  been  born  8000  times,  appearing  successively  under 
the  figure  of  an  ape,  a lion,  a dragon,  an  elephant,  &c.  His  last  words 
excited  much  dissension  among  his  disciples;  some  of  them  resolving  to 
adhere  to  his  original  tenets  ; others  adopting  his  concluding  atheistical 
view  of  things ; and  a third  class  attempting  to  reconcile  both  systems 
together,  by  making  a distinction  between  the  external  and  internal  doctrine. 
The  internal  doctrine,  to  which  the  disciples  of  the  idol  are  exhorted  to 
aspire,  is  a system  of  the  most  absurd  atheism;  of  which  some  of  the  prin- 
cipal tenets  are,  that  nothing  is  the  beginning  and  the  end  of  all  things ; 
that  all  beings  are  the  same,  differing  only  in  figure  and  qualities;  that  the 
supreme  happiness  of  man  consists  in  acquiring  a resemblance  to  this  prin* 
ciple  of  nothing,  in  accustoming  himself  to  do  nothing,  to  will  nothing,  to 
feel  nothing,  to  desire  nothing ; that  the  sum  of  virtue  and  happiness  is  to 
be  found  in  indolence  and  immobility — in  the  cessation  of  bodily  motion, 
the  suspension  of  all  mental  faculties,  the  obliteration  of  all  feelings  and 
desires;  that  when  men  have  attained  this  divine  insensibility,  they  have 
nothing  to  do  with  virtue  or  vice,  rewards  or  punishments, — providence  or 
immortality,  no  changes,  transmigrations,  or  futurities  to  fear,  but  have 
ceased  to  exist,  ard  become  perfectly  like  the  god  Fo.  The  external  doc- 
trine as  the  greatest  number  of  followers.  It  teaches  a great  distinction 


PAGAN  NATIONS. 


683 


between  good  and  evil,  and  a state  of  rewards  for  the  good,  and  of  punish- 
ment for  the  wicked,  after  death,  in  places  suited  to  the  spirits  of  each. 
It  acknowledges  the  transmigration  of  the  soul  through  different  bodies,  till 
it  is  at  length  completely  purified  and  prepared  to  be  united  to  the  Deity. 
It  affirms  that  the  god  Fo  came  upon  this  earth  to  expiate  men’s  sins,  and 
to  secure  them  a happy  regeneration  in  the  life  to  come.  Its  practical 
injunctions  are  simply  these  : — To  pray  to  the  god  Fo,  and  to  provide  his 
priests  with  temples  and  other  necessaries,  that  by  their  penances  and  sup- 
plications they  may  procure  for  the  worshippers  the  forgiveness  of  their 
sins  ; and  to  observe  five  precepts,  viz. — to  kill  no  living  creature — to  take 
nothing  that  belongs  to  another — to  commit  no  act  of  impurity — to  utter  no 
falsehood — and  to  drink  no  wine.  The  practice  of  these  duties  is  enforced 
by  threatenings  of  future  punishment,  especially  of  transmigration  into  the 
bodies  of  dogs,  horses,  rats,  serpents,  &c.  In  consequence  of  this  doctrine 
a multitude  of  idols  have  sprung  up  wherever  the  religion  of  Fo  has  pre- 
vailed ; and  temples  have  been  erected  to  quadrupeds,  birds,  and  reptiles 
of  every  description,  according  as  the  god  was  imagined  to  have  occupies 
any  of  their  bodies  in  the  course  of  his  transmigration. 

Fo  is  supposed  to  have  lived  500  years  before  the  time  of  Pythagoras ; 
and  from  his  followers  the  Grecian  sage  is  conjectured  to  have  learned  the 
doctrine  of  the  metempsychosis,  when  he  travelled  in  India. 
The  worship  of  Fo  was  introduced  into  China,  a.  d.  69,  and 
is  understood  to  have  been  originally  the  same  as  that  of  the  Indian 
Buddha,  from  the  evident  coincidences  between  the  history  and  worship  of 
the  two  divinities.  The  Buddha  of  the  Hindoos  was  the  son  of  Ma-ya, 
and  one  of  his  names  is  Amita.  The  Fo  of  China  was  the  son  of  Moy-a, 
and  one  of  his  names  is  Om-e-to,  or,  as  it  is  pronounced  in  Japan,  Amida. 
The  Menshin,  or  guardian  spirit  of  the  door  in  China,  is  the  same  as  the 
Ganesa  of  Hindostan ; and  in  both  countries,  his  figure,  or  at  least  the  cha- 
racter expressing  his  name,  is  painted  on  the  door  of  almost  every  house. 
The  Lui-shin,  or  spirit  of  thunder  of  the  Chinese,  represented  under  the 
figure  of  a man  with  the  beak  and  talons  of  an  eagle,  is  equivalent  to  the 
Vishnu  of  the  Hindoos,  who  is  generally  figured  as  riding  upon  an  eagle, 
or  at  least  attended  by  that  bird;  and  it  is  noticed  as  a curious  circum- 
stance, that  the  same  reason  is  assigned  by  the  Chinese  for  giving  an  eagle’s 
face  to  this  idol  which  Pliny  adduces  for  the  consecration  of  that  bird  to 
Jupiter,  viz.,  that  there  is  no  instance  known  of  an  eagle  having  been 
killed  by  lightning.  So,  Hai-vang,  king  of  the  sea,  represented  in  China 
as  reposing  on  the  waves  with  a fish  in  his  hand,  corresponds  with  the 
Hindoo  Varuna  riding  on  a fish;  and  the  Indian  Ganga,  or  goddess  of  the 
Ganges,  has  an  exact  counterpart  in  the  Shing-moo,  or  holy  mother,  of  the 
Chinese. 

Between  the  followers  of  Lao-tse  and  of  Fo,  which  have  always  been  the 


684 


CHINESE. 


two  prevailing  sects  in  China,  the  greatest  rivalship  and  enmity  have  con- 
stantly subsisted,  which  frequently  extended  to  persecution  and  bloodshed. 

Contests  be-  Whenever  the  court  or  principal  eunuchs  appeared  to  favour 
sects!1 1 e d ove  the  one  in  preference  to  the  other,  the  more  powerful  sect  at 
the  time  commenced  hostilities  against  its  opponent.  These  contests,  how- 
ever, were  confined  to  the  priests  of  the  two  religions ; and  the  people 
either  remained  neutral,  or  took  no  active  part  in  the  quarrel,  which  was 
seldom  terminated  but  by  the  levelling  of  monasteries  to  the  ground,  and 
the  slaughter  of  some  thousands  of  priests  on  both  sides.  Since  the  acces- 
sion of  the  Tartar  dynasty,  no  particular  preference  or  distinction  has  been 
shown  to  either  of  them ; and,  indeed,  except  that  the  priests  of  Lama  are 
paid  and  supported  by  the  Tartar  government,  as  a part  of  the  imperial 
establishment,  and  that  the  principal  Tartar  officers  are  attached  to  their 
tenets,  (separated  from  the  absurdities  grafted  upon  them  by  the  Tao-tse,) 
the  government  gives  no  particular  support  to  any  religious  sect  whatever* 

About  the  year  of  Christ  1070,  under  the  dynasty  of  the  Song,  several 
learned  men  applied  themselves  to  interpret  the  sacred  books  called  King; 

The  system  of  anc^  one  named  Shao-kang-tse,  distinguished  by  his 

sect°  of "Se^Lite-  suPeri°r  erudition,  became  the  founder  of  a new  system. 
rali-  He  taught  first  of  all,  that  the  world  had  a beginning,  and 

will  come  to  an  end,  when  it  will  be  again  produced,  and  again  destroyed, 
in  endless  succession.  He  fixed  its  duration  at  129,600  years,  which  he 
divided  into  twelve  periods,  each  containing  10,800  years.  In  the  first  of 
these,  the  heavens  were  gradually  created  by  the  motion  which  the  Tay- 
kee  impressed  upon  matter,  which  had  hitherto  remained  immovable  ; in 
the  second,  the  earth  was  produced  in  the  same  deliberate  manner ; in  the 
third,  men  and  the  other  living  creatures  began  to  come  into  existence;  and 
so  on  to  the  eleventh  period,  when  all  things  shall  be  destroyed,  and  ths 
world  shall  return  into  the  state  of  chaos,  from  which  it  shall  not  again  be 
evolved  till  the  end  of  the  twelfth  period.  About  the  year  1400,  the  em- 
peror Yong-lo,  of  the  Ming  dynasty,  commanded  several  learned  men  to 
combine  the  principles  of  Shao-kang-tse  into  a system,  by  interpreting  the 
books  of  Confucius  and  Meng-tse,  caked  King.  In  this  work  they  gave 
the  name  of  Tay-kee  (or  great  height)  to  the  cause  of  all  things,  although 
this  word  is  not  to  be  found  in  the  writings  of  Confucius  or  Meng-tse;  but, 
from  a passage  in  one  of  the  commentaries  of  the  former  philosopher,  they 
profess  to  derive  those  tenets,  that  Tay-kee  is  separated  from  the  imper- 
fections of  nature,  is  an  existing  being,  and  the  same  with  the  heaven,  the 
earth,  and  the  five  elements;  that  when  he  moves,  he  produces  Yang,  that 
is,  subtle  and  active  matter,  such  as  the  heavens,  fire,  day — that  which  is 
perfect  and  of  the  male  sex ; that  when  he  rests,  he  produces  Yin,  that  is, 
gross  and  motionless  matter,  such  as  the  earth,  the  moon,  darkness — that 
which  is  in  perfect  and  of  the  female  sex:  that  by  the  union  of  these  are 


PAGAN  NATIONS. 


680 


produced  eight  elements,  which,  by  their  various  combinations,  form  the 
peculiar  and  distinguishing  nature  of  all  bodies,  the  vicissitudes  of  the  uni- 
verse, the  fertility  or  barrenness  of  the  earth,  &c.  From  these  and  similar 
mysticisms,  the  partisans  of  Tay-kee  went  on  in  their  speculations,  till  they 
ended  in  atheism,  by  excluding  from  the  world  every  supernatural  cause, 
and  admitting  only  an  inanimate  virtue  or  energy  in  union  with  matter. 
In  their  system  of  morals* they  adopted  more  rational  principles;  directed 
the  wise  man  to  make  the  public  good  the  great  object  of  his  actions,  and 
to  extinguish  his  passion^  that  he  may  follow  the  light  of  reason  ; and 
explained  the  reciprocal  duties  of  princes  and  subjects,  of  parents  and 
children,  of  husband  and  wife. 

None  of  these  different  systems  can  be  said  to  be  the  prevailing  creed  in 
China ; or,  what  is  more  remarkable,  can  be  found  existing  pure  and  dis- 
n . tinct  from  the  rest.  The  greater  part  of  the  Chinese  have 

of  the  Chinese.  no  decided  opinion  whatever  on  the  subject,  and  are  either 
complete  atheists,  or,  if  they  acknowledge  a Supreme  Being,  utterly  igno- 
rant in  what  view  he  ought  to  be  regarded ; while  they  all  combine  with 
their  peculiar  sentiments  the  multifarious  superstitions  of  the  more  popular 
sects.  Of  all  these  tolerated  and  established  religious  persuasions  the 
emperor  is  the  supreme  head ; without  whose  permission  not  one  of  them  can 
enjoy  a single  privilege  or  point  of  pre-eminence;  and  who  can  diminish  or 
increase,  at  his  pleasure,  the  number  of  their  respective  temples  and  priests. 

The  existing  worship  of  China,  then,  is  a confused  mixture  of  supersti- 
tions, of  which  individuals  receive  and  observe  just  as  much  as  they  please; 
and  those  parts  of  it  which  the  government  seems  to  uphold  may  be 
viewed  rather  as  political  than  religious  institutions.  The  emperors  reserve 
to  themselves  the  privilege  of  adoring  the  Tien  ; but  they  equally  sacrifice 
to  the  spirit  .of  the  earth,  the  sun,  or  the  moon,  and  attach  themselves 
more  or  less  to  the  notions  of  the  Tao-tse  or  of  Fo.  While  the  reigning 
Tartar  family  acknowledge  more  particularly  the  faith  of  the  Grand  Lama, 
they  nevertheless  perform  the  established  sacred  rites  of  their  predecessors, 
and  repair  to  the  festivals  which  the  calendar  prescribes.  And  while  the 
Literati  study  the  doctrine  of  the  King,  they  are  as  superstitious  as  unbe- 
lieving, and  are  found  with  others  in  the  temples  praying  to  the  idols.* 

There  are  two  sorts  of  ceremonies  instituted  by  the  Chinese  in  com- 
memoration of  Confucius ; one  of  which  consists  entirely  in  prostrating 
Honours  paid  to  th6018^^8  an(l  striking  the  ground  nine  times  with  their 
Confucius.  foreheads  before  a certain  cartridge , or  little  picture,  which 

is  placed  on  a table. encircled  with  lighted  wax  candles  and  divers  incense 
pots  on  which  the  name  of  this  celebrated  philosopher  stands  conspicuous 
in  capitals.  In  former  times  they  paid  this  testimony  of  their  respect  to 


44 


•New  Edinburgh  Encyc. ; art.  China. 


686 


CHINESE. 


the  statue  of  Confucius  ; but  their  emperors  perceiving  that  the  people  ran 
blindly  into  idolatry,  ani  being  unwilling  that  Confucius  should  be  reck- 
oned amongst  the  number  of  their  idols,  caused  this  cartridge  to  be  substi- 
tuted, in  all  their  schools,  in  the  room  of  the  statues  of  the  philosopher 
The  mandarins  perform  this  ceremony  when  they  take  possession  of  their 
respective  posts,  and  the  bachelors  of  arts  when  they  take  their  degrees. 
The  governors  of  all  their  cities,  and  all  the  Literati,  are  obliged  once  in 
fifteen  days  to  pay  these  public  honours  to  Confucius  in  the  name  of  the 
whole  nation. 

In  regard  to  the  worship  paid  to  Confucius,  the  sect  of  the  Literati 
differs  widely  from  that  of  Fo,  &c.,  in  which  the  Bonzes  only  are  the 

Honours  of  the  priests  and  sacrificators  ; but  among  the  Literati,  it  is  the 

sect  of  the  Lite-  . - . ...  , . 

lati.  peculiar  province  oi  the  mandarins,  viceroys,  and  even  the 

emperor  himself,  to  offer  up  sacrifices  in  honour  of  Confucius  and  their 
ancestors.  What  may  be  properly  called  the  religious  worship  of  Confu- 
cius, consists  in  some  peculiar  testimonies  of  their  veneration,  and  some 
oblations  made  before  a tablet  or  a pyramid,  which  is  gilt  all  over,  and  de- 
posited in  a ceremonial  manner  on  an  altar.  On  this  tablet  is  written  the 
following  inscription  in  characters  of  gold : — Here  is  the  throne  of  the  soul 
of  our  most  holy  and  most  illustrious  prime  minister  Confucius.  The 
sacrifice  does  not  consist  barely  in  devoting  to  his  service  bread,  wine,  wax- 
tapers,  and  perfumes;  for  they  present  him  frequently  with  a sheep  and  a 
piece  of  taffety,  which  they  set  on  fire  in  commemoration  of  him.  All  these 
ceremonies  are  solemnized  in  an  edifice  consecrated  to  Confucius,  not  as  an 
academy  set  apart  for  the  examination  of  young  students,  or  their  advance- 
ment in  the  arts  and  sciences,  no  business  of  that  nature  being  there 
transacted;  on  the  contrary,  censers,  candlesticks,  and  tables,  are  placed  in 
the  form  of  altars,  and,  in  short,  all  other  implements  and  materials  proper 
for  the  decoration  of  a temple.  The  model  of  these  chapels  is  exactly  the 
same  as  that  of  the  temples  of  their  idols,  and  the  name  which  they  give 
them  in  the  Chinese  language  signifies  a temple. 

Their  most  solemn  sacrifice,  in  commemoration  of  their  ancestors,  is  cele- 
brated on  the  fourteenth  day  of  August.  “This  ceremony,”  says  Father 

Sacrifice  to  Moralez,  who  was  an  eye-witness  of  it,  “ was  performed  in 
tiieir  ancestors.  a temple,  over  the  door  of  which  were  written  these  two 
words,  Kia  Cheu,  the  temple  of  the  forefathers , &c.  The  pavement  was 
all  of  porcelain  clay;  the  temple  was  wainscoted  all  round,  and  adorned 
with  pillars,  &c.  There  were  three  porticoes,  fronting  different  ways,  and 
beyond  them  was  a kind  of  a yard.  There  were  two  steps,  likewise,  to  go 
up  to  the  temple.  Six  tables  had  been  prepared  for  the  sacrifice,  on  which 
were  set  meats  ready  dressed,  and  raw  flesh,  with  fruits,  flowers,  and  per- 
lumes,  which  were  burned  in  divers  little  chafing-dishes. 

“At  the  upper  end  of  the  temple  were  the  inscriptions  of  their  ancestors 


PAGAN  NATIONS. 


68/ 


artfully  disposed,  and  each  in  its  proper  niche.  The  images  of  their  grand- 
fathers were  fastened  on  each  side  to  the  walls.  In  the  yard,  several  carpets 
were  spread  on  the  ground,  upon  which  lay  large  heaps  of  papers,  cut  in 
the  shape  of  the  coin  of  their  country,  which  they  imagined  would  in  the 
other  world  be  converted  into  real  money,  and,  passing  current  there,  serve 
to  redeem  the  souls  of  their  relations.  In  short,  in  one  corner  of  the  yard 
they  had  erected  a large  tree,  the  bottom  of  which  was  surrounded  with 
brushwood  or  chips,  which  were  set  on  fire,  and  burned  during  the  cele- 
bration of  the  sacrifice,  in  order  that  the  souls  of  their  dead  might  be 
accommodated  with  sufficient  light. 

“ The  licentiati,  who  assisted  at  this  sacrifice,  were  dressed  like  doctors 
on  a solemn  festival.  One  of  them  officiated  as  priest,  two  others  as  deacon 
and  sub-deacon,  and  a third  as  master  of  the  ceremonies.  Several  other 
doctors  performed  divers  other  ministerial  offices,  as  that  of  acolytes,  &c. 
Those  who  had  not  taken  their  doctor’s  degree  appeared  in  their  best 
clothes,  all  regularly  ranged  and  divided  into  divers  choirs  at  the  lower  end 
of  the  temple  on  each  side  of  the  doors.  The  sacrifice  began  after  the 
following  manner: — As  soon  as  the  priest  was  seated,  with  his  two  assist- 
ants on  each  side  of  him,  upon  a carpet  that  covered  the  entire  middle  of 
the  yard,  the  master  of  the  ceremonies  ordered  that  all  the  congregation 
should  fall  down  upon  their  knees,  and  prostrate  themselves  to  the  ground; 
then  he  ordered  them  to  rise  again,  which  was  accordingly  done  with  great 
decency  and  order.  The  priest  and  his  attendants  with  great  gravity 
approached  the  place  of  the  inscriptions  and  images  of  their  dead,  and  per- 
fumed them  with  frankincense.  The  master  of  the  ceremonies  then  ordered 
to  be  offered  up  the  wine  of  blessing  and  true  happiness.  At  the  same 
time,  the  attendants  gave  the  wine  to  the  priest,  who  took  up  the  chalice 
with  both  his  hands,  elevated  it,  then  set  it  down  again,  and  emptied  it. 
The  priest  and  his  assistants  then  turned  their  faces  towards  the  congrega- 
tion. He  who  officiated  as  deacon  pronounced,  with  an  audible  voice,  all 
the  benefits  and  indulgences  which  those  who  were  present  might  expect 
as  the  result  of  their  attendance.  Know  ye,  says  he,  that  all  you  who 
have  assisted  at  this  solemn  sacrifice  may  be  very  well  assured  of 
receiving  some  particular  favours  from  your  deceased  ancestors , in  return 
for  these  grateful  oblations,  which  you  have  in  this  public  manner  noiv 
made  unto  them.  You  shall  be  honoured  and  respected  by  all  men , live 
to  a good  old  age,  and  enjoy  all  the  blessings  which  this  life  can  afford . 
After  this  declaration,  they  set  fire  to  their  whole  store  of  paper-money, 
and  so  the  sacrifice  concluded.”  These  ceremonies,  it  must  be  allowed, 
bear  some  affinity  to  several  made  use  of  by  the  Roman  Catholics;  but  we 
shall,  m this  instance,  merely  notice,  that  the  Chinese,  before  they  go  into 
the  temple  to  sacrifice  to  their  ancestors,  utter  three  dreadful  groans,  as  if 
they  were  just  expiring. 


688 


CHINESE. 


The  whole  formulary  of  this  worship  is  set  down  in  the  Chinese  ritual, 
with  the  prayers  and  supplications  which  ought  to  be  made  to  their 
deceased  ancestors.  Nothing,  in  the  opinion  of  the  Chinese,  can  be  more 
efficacious,  and  have  a more  prevailing  power,  than  these  acts  of  devotion. 
The  merits  of  the  dead,  according  to  them,  are  so  great,  that  they  may 
with  justice  stand  in  competition  with  those  of  Heaven  itself.  They 
imagine,  that  their  souls  sit  for  ever  on  the  right  and  left  hand  of  the 
Divine  Majesty. 

In  a word,  it  is  on  the  due  performance  of  this  religious  worship  that  the 
Chinese  ground  all  their  expectations  of  future  happiness.  They  flatter 
themselves,  that  by  virtue  of  these  testimonies  of  their  veneration  for  their 
ancestors,  they,  their  descendants,  shall  be  possessed  of  innumerable 
blessings. 


Chin-hoan. 


Temples  are  also  built  in  all  the  cities  of  China,  in  commemoration  of 
the  first  five  emperors,  also  of  some  other  illustrious  men,  and  their  public 
benefactors.  When  their  emperors  die,  they  are  immediately 

Temnles 

deified,  and  honoured  as  gods ; for  it  is  pretended,  that  after 
their  decease  they  obtain  the  power  of  aiding  and  assisting  all  those  who 
make  their  supplications  to  them.  Although  they  do  not  admit  that  whilst 
Jiving  they  possess  that  power,  yet  have  they  their  picture  or  tablet  in  their 
temples,  on  which  is  written,  in  large  characters,  May  the  Emperor  of 
China  live  many  thousands  of  years.  They  sacrifice  and  bow  the  knee 
before  this  inscription. 

They  imagine  the  genius  called  Chin-hoan  to  be  the  guardian  deity  of 
their  provinces,  cities,  and  courts  of  judicature;  and  temples  are  erected  to 
his  honour  throughout  the  whole  empire.  The  mandarins, 
when  they  take  possession  of  any  important  post,  are  obliged 
in  the  first  place  to  do  homage  to  the  Chin-hoan  of  that  peculiar  city  or 
province  which  is  committed  to  their  care,  and  to  take  a formal  oath,  that 
they  will  faithfully  discharge  the  trust  reposed  in  them,  and  consult  him 
about  the  most  effectual  means  to  perform  their  duty  with  success.  This 
homage  must  be  repeated  twice  a year,  under  the  penalty  of  being  dis- 
carded in  case  of  their  neglect.  These  Chin-hoans  are  much  the  same  as 
guardian  angels  ; but  the  Chinese  acknowledge  a divinity  in  them  inferior 
to  that  of  the  first  principle,  although  they  admit,  at  the  same  time  that 
formerly  they  were  men  as  well  as  themselves. 

1 he  Chinese  pay  divine  adoration  to  the  sun,  moon,  and  stars,  and 
ascribe  to  a certain  Causay  not  only  the  government  of  the  lowest  part  of 
the  heavens,  but  likewise  the  power  of  life  and  death.  There 
are  three  ministering  spirits  who  are  subservient  to  him,  viz., 
Tanquam , Tsuiquam,  and  Teiquam.  The  first  sends  down  his  rain  to 
refresh  the  earth  ; the  second  is  their  Neptune,  or  god  of  the  sea;  and  the 
last  presides  over  births,  is  the  director  of  all  their  rural  concerns,  and  their 


Deities. 


PAGAN  NATIONS. 


689 


god  of  war.  The  goddess  Quonin  presides  over  all  their  household  affairs, 
and  the  products  of  the  earth.  They  represent  her  with  an  infant  on  each 
side  of  her;  one  of  them  holding  a cup  in  his  hand,  and  the  other  having 
his  hands  closed  one  within  another.  Chang-ko  is  the  goddess  whom  the 
bachelors  of  the  sect  of  the  Literati  particularly  worship,  as  the  Greeks 
and  the  Romans  did  Minerva.  The  idol  or  deity  which  presides  over 
mirth  and  voluptuousness  is  called  Ninifo , who  is  looked  upon  as  a J£m, 
and  worshipped  as  such  by  the  devotees,  though  he  presides  equally  over 
criminal  as  well  as  innocent  diversions.  They  have  also  a spirit,  which  is 
the  grand  tutelar  genius  of  China,  that  presides  over  immortality,  and 
which  in  all  probability  is  no  other  than  their  god  of  war,  of  whom  we 
have  already  spoken,  or  Kito,  whom  the  Chinese  soldiery  honour  as  their 
patron.  Finally,  we  must  not  omit  to  mention  Lin-cing,  whose  peculiar 
province,  however,  we  are  at  a loss  to  determine ; and  Hoaguam,  who 
presides  over  the  eyes. 

Puzza,  who  is  always  represented  sitting  on  a flower  of  the  lotus,  or 
rather,  according  to  Kircher,  upon  a turnsol,  is  called  by  him  the  Isis,  or 
Cybele  of  the  Chinese.  “ She  has  sixteen  hands,  every  one 
of  which  is  mysteriously  armed  with  knives,  swords,  hal- 
berts, books,  fruit,  plants,  wheels,  goblets,  vials,”  &c.  The  following  is  the 
traditional  history  of  this  deity,  as  given  by  the  Chinese  Bonzes.  Three 
n)nmphs  in  the  days  of  yore  came  down  from  heaven  to  wash  themselves 
in  a river.  They  had  scarcely  got  into  the  water  before  the  'herb  called 
Vesicari  appeared  on  one  of  their  garments,  with  its  coral  fruit  upon  it, 
and  they  could  not  imagine  whence  it  could  have  proceeded.  The  nymph 
was  unable  to  resist  the  temptation  of  tasting  such  charming  fruit,  but 
became  pregnant  by  indulging  her  curiosity,  and  was  delivered  of  a boy, 
whom  she  took  care  of  till  he  was  of  age,  then  left  him  to  pursue  the 
dictates  of  his  own  inclinations,  and  returned  to  heaven.  He  after- 
wards became  a great  man,  a lawgiver,  and  a conqueror.  “ The  learned 
amongst  the  Chinese  ascribe  to  Puzza  such  a number  of  arms,”  says 
Kircher,  “ in  all  probability  to  insinuate  that  she  is  the  mother  of  all  the 
gods ; and  she  is  seated  on  a flower  of  the  lotus,  surrounded  with  water,  to 
denote,  that  as  this  herb  is  always  in  the  water  and  swimming  on  its  sur- 
face, so,  by  the  assistance  of  this  element,  nature  contributes  towards  the 
production  and  fruitfulness  of  all  things.” 

The  god,  idol,  or  genius,  known  by  the  name  of  Quante-cong,  was  the 
founder  of  the  Chinese  empire,  the  inventor  of  several  of  their  arts,  and 
their  great  lawgiver.  He  introduced  the  custom  of  wearing 

Quante  cone.  decent  appare]  amongst  the  Chinese,  who  before  went  almost 
naked  ; he  brought  them  under  some  regulation  and  form  of  government, 
and  prevailed  on  them  to  reside  in  towns,  &c.  Such  useful  and  extraor- 
dinary inventions  entitled  him  to  a stature  larger  than  the  generality 


690 


CHINESE. 


of  mankind ; and  they  have  represented  him  accordingly  as  a prodigiously 
strong  giant. 

We  now  come  to  treat  of  their  dragons,  which  have  a considerable  share 
in  the  superstitious  worship  of  the  Chinese.  The  arms  and  ensigns  of  the 
Worship  of  empire  are  composed  of  dragons.  The  Chinese  make  repre- 
Dntgons.  sentations  of  them  upon  their  apparel,  books,  and  linen,  and 

in  their  pictures.  Fohi,  the  inventor  of  sixty-four  several  symbols,  first 
established  this  superstitious  regard  for  dragons.  He  thought  it  requisite, 
with  a view  only  of  giving  a sanction  to  these  symbols,  by  which  he 
attempted  to  render  his  system  efficacious,  to  call  in  the  marvellous  to  his 
aid  and  assistance.  Fohi  accordingly  assured  the  populace,  that  he  had 
seen  these  symbols  upon  the  back  of  a dragon,  that  rushed  suddenly  upon 
him  from  the  bottom  of  a lake.  “This  emperor,”  says  Father  Martini, 
“ rather  made  choice  of  the  dragon  than  any  other  creature  whatsoever, 
because  it  is  looked  upon  amongst  the  Chinese  as  the  most  propitious  omen. 
The  emperor’s  dragons  were  represented  with  five  talons  to  each  foot.  If 
any  other  person  thought  fit  to  make  use  of  this  animal  as  a symbol,  he 
was  charged  on  pain  of  death  to  represent  it  with  no  more  than  four.” 
Whether  Fohi  was  the  first  that  inspired  them  with  this  superstitious 
regard  for  the  dragon,  or  whether  he  found  the  superstition  previously  esta- 
blished, it  is  at  least  evident  that  it  is  of  a very  ancient  standing  among  the 
Chinese,  although  not  by  any  means  to  be  justified.  The  Chinese  not 
only  imagine  that  the  dragon  is  the  source  and  fountain  from  whence 
flows  all  the  good  that  ever  befals  them;  but  that  it  is  he  who  bestows 
rain  and  fair  weather  upon  them  in  their  seasons  ; it  is  he  who 
thunders  in  the  clouds,  and  rides  in  the  whirlwinds.  The  superstition 
of  searching  with  indefatigable  industry  and  vast  expense  the  veins  of 
this  enormous  beast,  when  they  dig  their  sepulchres,  is  owing  to  the 
conceit  that  the  good  or  ill  fortune  of  their  families  entirely  depends 
upon  it. 

The  Bonzes  are  the  priests  of  the  Fohists;  and  it  is  one  of  their  esta- 
blished tenets,  that  good  and  evil  are  not  blended  nor  huddled  together  in 
the  other  world,  but  that,  after  death,  rewards  are  prepared 
and  allotted  for  the  righteous,  and  punishments  for  the 
wicked.  The  other  tenets  of  the  Bonzes  are, — make  charity  your  habi- 
tual practice  ; treat  us  with  reverence  and  respect ; maintain  and  support 
us  as  well  as  you  are  able  ; erect  monasteries  and  temples  for  us,  that  our 
prayers  and  voluntary  penances  may  deliver  you  from  those  punishments 
which  your  sins  have  deserved ; burn  all  the  gilt  paper  and  silk  clothes 
you  can  procure,  for  in  the  other  world  they  will  be  converted  into  real  gold 
and  silver,  and  apparel,  and  will  be  faithfully  delivered  to  your  deceased 
parents  for  their  sole  use  and  property.  Unless  you  comply  with  these 
injunctions,  you  will  be  cruelly  tormented  after  deatl^  and  be  subject  to  an 


Priests,  &c. 


PAGAN  NATIONS. 


691 


endless  train  of  disagreeable  transmigrations.  You  shall  be  transformed 
into  rats,  mice,  asses,  and  mules. 

Some  of  the  Chinese  monks  are  dressed  in  black,  and  have  their  chapels 
like  those  of  the  Roman  Catholics ; but  they  must  not  be  confounded  with 
the  other  Bonzes.  There  are  others,  likewise,  who  are  dressed  in  yellow 
from  head  to  foot,  and  furnished  as  tne  former,  with  a large  chaplet. 
These  two  colours  distinguish  the  two  different  orders  of  monks,  who  are 
sectaries  of  Lanzu.  These  monks,  like  those  of  the  Catholic  church,  always 
go  abroad,  two  and  two  together.  The  Bonzes,  according  to  Father  le 
Comte,  are  no  better  than  a gang  of  dissolute,  idle  fellows,  whom  indolence, 
hunger,  and  ease,  prompt  to  herd  together,  and  live  upon  the  charitable 
contributions  of  well-disposed  persons.  All  their  aims  are  to  excite  the 
populace  to  commiserate  their  abject  condition.  The  same  father  gives  us 
a particular  account  of  their  several  tricks  and  impostures.  When  they 
find  the  common  arts  of  address  fail  them,  they  have  immediate  recourse  to 
public  acts  of  penance,  which  are  always  looked  upon  as  highly  merito- 
rious by  the  unthinking  populace,  and  effectually  move  their  pity  and  com- 
passion. Of  this  gang  are  those  who  drag  heavy  chains  after  them  thirty 
feet  long,  and  go  from  door  to  door,  often  repeating,  in  a drawling,  canting 
tone,  “ It  is  by  these  austere  penances  that  we  make  atonement  for  your 
sins.”  And  those,  likewise,  who  plant  themselves  in  the  most  public  places 
of  resort,  and  in  the  highways,  to  receive  the  charity  of  those  who  pass  by 
them,  knocking  their  heads  against  large  flint  stones,  till  their  imposture 
proves  successful.  Others  set  some  particular  drugs  on  fire  upon  their 
heads,  to  attract  the  eyes  of  the  crowd  upon  them,  and  excite  their  com- 
passion. Those  likewise  may  very  justly  be  reckoned  amongst  the  num- 
ber of  mendicant  devotees,  whose  heads  have  been  wilfully  deformed  and 
moulded,  on  purpose,  into  a conical  form.  They  appear  in  the  streets  and 
highways  with  a large  chaplet  about  their  necks,  and  are  reckoned  by  the 
vulgar  as  extraordinary  saints.  There  are  other  monks,  however,  of  the 
Mendicant  order,  who  beg  in  public,  without  being  guilty  of  any  such  self- 
violence. 

Another  way  of  raising  contributions  for  the  Chinese  monks  is,  by  pre- 
vailing on  those  who  pass  by  to  write  their  names  in  a kind  of  memoran- 
dum-book, which  one  of  them  offers  to  their  benefactors  for  that  purpose, 
Amongst  this  order  may  likewise  be  reckoned  those  vagabonds  who  amuse 
the  public  with  their  legerdemain.  There  are  some  of  them  who,  with 
ui  daunted  courage,  will  get  on  the  backs  of  tigers  tamed  for  that  purpose, 
and  ride  from  town  to  town,  and  place  to  place,  without  ine  least  apprehen- 
sion of  danger  from  those  savage  beasts,  though  they  are  neither  bridled  nor 
fettered.  These  impostors  have  always  a large  retinue  of  mendicants,  who 
act  the  part  of  the  devotees  and  penitents,  and  who  bestow  on  each  other 
severe  blows  on  the  head,  by  way  of  devotion. 


692 


CHINESE. 


•Among  this  mendicant  crow  there  are  some  who  live  like  hermits,  retired 
in  rocks  and  caverns;  for  whom  the  devotees  make  large  voluntary  contri- 
butions, and  consult  them,  as  they  would  an  oracle.  As  the  Chinese 
encourage  and  support  several  distinct  orders  of  these  pious  drones,  so  there 
are  various  kinds  of  discipline  observed  among  them.  Some  are  collected 
into  a society,  live  in  cloisters,  and  in  a state  of  celibacy,  being  obliged  to 
abstain  from  flesh,  fish,  wine,  and  women.  They  are  maintained  out  of 
the  annual  revenue  established  by  the  government  for  the  support  of  all  con- 
vents in  general,  and  by  the  charitable  contributions  of  the  people.  Some 
of  these  monks  are,  however,  sufficiently  diligent  and  ingenious  to  maintain 
themselves  by  their  own  manual  operations;  the  other  monks  are  extracted 
from  the  very  dregs  of  the  populace,  who  in  their  infancy  were  sold  for 
slaves,  and  who  in  all  probability  constitute,  out  of  their  despicable  body, 
the  major  part  of  the  before-mentioned  vagabonds.  One  peculiar  employ- 
ment of  the  Bonzes,  who  are  Fohists,  is  to  attend  and  assist  at  all  funeral 
solemnities  ; whilst  those  of  the  sect  of  Lanzu  take  upon  themselves  the 
office  of  exorcists,  pretend  to  find  out  the  philosopher’s  stone,  and  to  foretell 
all  future  events. 

There  are  four  several  orders  of  this  sect  of  Lanzu,  who  are  distinguished 
by  four  several  colours,  viz. — black,  white,  yellow,  and  red.  They  have 
one  principal,  or  general,  who  has  several  provincials,  subordinate  to,  and 
dependent  on  him;  and  they  live  upon  the  established  revenue,  and  the 
charity  of  the  devotees.  When  they  beg  about  the  streets  they  repeat 
some  peculiar  prayers,  which  the  devotees  pay  for  the  advantage  of,  viz., 
an  absolute  remission  of  ail  their  sins.  These  priests  or  monks  are  assist- 
ants likewise  at  all  funeral  solemnities.  They  are  enjoined  not  to  marry 
during  the  time  they  keep  their  solemn  vow;  but  by  way  of  recompense, 
they  have  the  privilege  of  abandoning  it  whenever  they  think  it  convenient. 

A monk  who  is  found  guilty  of  fornication  during  the  time  of  his  vow, 
is  punished  most  severely.  They  bore  a hole  in  his  neck  with  a hot  iron, 
and  thrust  a chain  through  the  wound,  of  about  sixty  feet  long;  and  in  that 
deplorable  condition,  and  naked  as  he  was  born,  lead  him  all  over  the 
city,  till  he  has  collected  a considerable  sum  of  money,  for  the  sole  service 
of  the  convent  to  which  he  belongs.  Another  monk  who  follows  him 
lashes  him  severely,  whenever  he  offers  to  lay  hold  of  the  chain  to  miti- 
gate his  pain. 

Independently  of  the  Bonzes,  there  are  some  nuns  who  make  a vow  of 
perpetual  virginity.  These  female  devotees  have  their  heads  closely 
shaved ; but  their  number  is  inconsiderable,  in  comparison  with  that  of  the 
monks.  The  latter  (at  least  such  among  them  as  are  of  the  sect  of  Fo)  are 
obliged  to  let  their  beards  and  hair  grow.  The  monks  of  the  sect  of  Lanzu, 
or  Fo,  and  both  of  them,  in  all  probability,  assume  the  power  of  calling 
down  the  rain  at  pleasure,  and  are  obliged  to  perform  it  when  required. 


PAGAN  NATIONS. 


693 


Dapper,  in  his  extracts  relating  to  China,  tells  us,  that  a Bonze  who  under- 
takes that  it  shall  rain,  is  threatened  hard  to  be  bastinadoed,  if  he  fail  of 
producing  rain  within  six  days. 

The  feast  of  the  Lanterns  is  the  most  remarkable  of  the  Chinese  festivals. 
This  is  celebrated  the  fifteenth  day  of  the  first  month ; every  one  sets  out 
Feast  of  Lan  some  lantern  or  another,  but  of  various  prices,  according  as 

terns  circumstances  will  best  admit;  some  of  them  are  valued  at 

ten  thousand  crowns,  on  account  of  the  decorations  about  them,  and  are 
from  twenty-five  to  thirty  feet  in  diameter.  They  are  a kind  of  halls,  or 
spacious  apartments,  in  which  they  can  make  sumptuous  entertainments, 
take  their  rest,  receive  visits,  act  plays,  and  have  balls  and  assemblies. 
These  lanterns  are  illuminated  with  an  infinite  number  of  wax  candles,  and 
surrounded  with  bonfires.  The  Chinese  ascribe  the  rise  of  this  festival  to 
an  unhappy  misfortune  which  happened  in  the  family  of  a certain  man 
darin,  whose  daughter,  as  she  was  walking  one  evening  on  the  bank  of  a 
river,  fell  in  and  was  drowned.  . The  disconsolate  father  ran  to  her  assist- 
ance, attended  by  all  his  domestics.  In  order  to  find  her,  he  put  out  to  sea, 
with  a vast  number  of  lanterns  along  with  him.  All  the  inhabitants  of  the 
place  followed  him  with  lighted  flambeaux.  The  whole  night  was  spent 
in  search  after  her,  but,  alas!  to  no  manner  of  purpose.  The  only  conso- 
lation the  mandarin  had,  was  to  find  himself  beloved,  and  that  his  neigh- 
bours were  officious  to  assist  him.  The  year  following,  on  the  same  day 
of  the  month,  bonfires  were  made  upon  the  river  side,  &c.  This  ceremony 
was  annually  observed ; and  at  that  time  every  one  lighted  up  lanterns, 
till  by  degrees  it  grew  into  an  established  custom.  Others  ascribe  the 
origin  of  this  Chinese  festival  to  an  extravagant  project  of  one  of  their 
emperors,  who  formerly  proposed  to  shut  himself  up  with  his  concubines 
in  a magnificent  palace,  which  he  erected  on  purpose,  and  illuminated  with 
pompous  lanterns,  that  he  might  have  the  pleasure,  if  we  may  credit  the 
Chinese  history,  of  beholding  a new  sky,  as  a canopy  over  his  head,  for 
ever  illuminated,  alwa)^  calm  and  serene,  which  might  make  him  forget 
in  time  the  various  revolutions  of  the  old  world.  These  irregularities 
caused  an  insurrection  among  his  subjects,  who  demolished  his  costly  and 
magnificent  palace  ; and  in  order  to  transmit  to  posterity  the  remembrance 
of  his  shameful  conduct,  hung  out  the  lanterns  all  over  the  town.  This 
custom  was  annually  repeated,  and  in  process  of  time  became  an  established 
solemn  festival. 

The  festival  of  agriculture,  the  establishment  of  which  is  ascribed  to  an 
emperor  who  flourished  about  a hundred  and  eighty  years  before  the  nati- 

Festivai  of  vity  our  Blessed  Saviour,  is  celebrated,  likewise,  with 

Agriculture.  considerable  solemnity.  In  every  town  throughout  the 

whole  empire,  when  the  sun  is  in  the  middle  of  Aquarius,  “one  of  the 
chief  magistrates,  being  crowned  with  flowers,  and  surrounded  with  musi- 


694 


CHINESE. 


cians,  and  a crowd  of  people  provided  with  lighted  flambeaux,  streamers, 
and  colours,  marches  in  procession  out  of  the  eastern  gate  of  the  city 
Several  persons  follow  him,  who  carry  on  levers  various  images  composed 
of  wood  and  pasteboard,  set  off  and  embellished  with  silk  and  gold,  repre- 
senting the  ancient  histories  that  relate  to  agriculture.  The  streets  are 
hung  with  tapestry,  and  beautified  with  triumphal  arches.  The  magistrate 
then  advances  to  the  east,  as  if  he  were  going  to  meet  the  new  season,  when 
a kind  of  pageant  appears,  in  the  form  of  a cow,  made  of  burnt  clay,  of 
such  an  enormous  size,  that  forty  men  are  scarcely  able  to  carry  it ; and  on 
the  back  of  it  sits  a beautiful  boy,  alive,  who  represents  the  genius  of  hus- 
bandry, in  a careless  dress,  with  one  leg  bare,  and  the  other  covered  with 
a kind  of  buskin.  This  youth  never  ceases  from  lashing  the  cow.  Two 
peasants,  loaded  with  all  the  various  implements  made  use  of  in  tillage, 
march  immediately  after  him.  All  these  ceremonies  are  emblematical. 
The  incessant  lashes  which  the  youth  gives  the  cow,  denote  the  constant 
application  which  is  required  for  all  rural  labours;  his  having  one  leg  bare, 
the  other  buskined,  is  the  symbol  of  their  hurry  and  diligence,  which 
scarcely  affords  them  time  to  dress  themselves  before  they  go  to  work.  As 
soon  as  this  magistrate  is  arrived  with  his  pompous  retinue  of  attendants  at 
the  emperor’s  palace,  all  the  flowers,  and  other  embellishments  with  which 
the  monstrous  cow  is  dressed,  are  taken  off;  after  that,  her  belly  is  opened, 
from  whence  several  little  cows,  composed  of  the  same  materials,  are  taken 
out,  which  the  emperor  distributes  among  his  ministers  of  state,  in  order 
to  remind  them  of  the  care  which  is  requisite  in  all  affairs  relating  to  hus- 
bandry, and  to  admonish  his  subjects  never  to  let  any  piece  of  ground  lie 
fallow,  and  to  avoid  idleness,  which  is  the  inlet  to  all  misfortunes.  On  this 
day  they  are  encouraged  to  the  practice  of  industry,  by  the  royal  example 
of  the  emperor  himself,  who,  according  to  the  ancient  practice,  made  the 
bread,  which  was  peculiarly  appropriated  for  the  service  of  their  sacrifices, 
out  of  that  part  of  the  harvest  which  he  had  gathered  in  with  his  own 
hands. 

The  Chinese  celebrate  likewise  their  New-year’s  Day  with  considerable 
pomp,  and  sumptuous  preparations.  • At  that  time  there  is  a perfect  cessa- 
tion from  all  manner  of  business;  the  posts  are  stopped,  and 
New  years  Day.  ^ courts  0f  jU(Jicature  throughout  the  empire  are  shut 

up.  The  Chinese  call  these  vacations  the  shutting  up  their  seals , because 
at  that  time  they  lock  up  the  seals  which  belong  to  each  particular  court  in  a 
strong  box  kept  for  that  purpose.  Everybody  then  makes  merry,  and  par- 
takes of  the  general  joy.  As  the  Chinese  are  superstitious  to  the  last  degree 
in  respect  to  the  observance  of  particular  days,  they  are  obliged  to  make  a 
formal  choice  of  one  day  for  shutting  up  their  seals,  and  another  for  opening 
them  again.  The  mathematical  court,  the  members  of  which  are  the  proper 
intendants  of  their  lots,  and  choice  of  days,  settle  and  determine  the  affair  of 


PAGAN  NATIONS. 


695 


Pagods. 


their  seals,  some  considerable  time  before  their  new  year  commences.  The 
choice  and  determination  made  by  this  court  are  communicated  in  due  time 
to  all  the  provinces ; so  that  this  peculiar  ceremony  of  shutting  up  and 
opening  the  seals  is  performed  on  the  very  same  day  throughout  the  whole 
empire.  The  Chinese,  on  this  grand  festival  of  their  new  year,  take  par- 
ticular care  to  bring  out  their  gods,  and  plant  them,  as  commodiously  as 
may  be,  over  their  respective  doors.  These  idols  are  called  their  Portal 
Gods / and  though  this  custom  be  observed  indeed  for  the  most  part  on  all 
their  festivals,  yet  it  is  more  particularly  practised  at  this  season  than  at 
any  other. 

The  pyramidical  towers  have  always,  according  to  the  relations  of 
Father  Kircher,  Le  Comte,  Dapper,  and  several  other  historians,  some 
pagod  adjacent  to  them ; for  which  reason  there  is  a communication  between 
the  celebrated  porcelain  tower  and  the  edifice  which  the 
Chinese  have  distinguished  by  the  title  of  the  Temple  of 
Remembrance.  There  is  such  a variety  of  these  temples,  that  they  are 
almost  innumerable.  The  Bonzes,  and  other  persons  of  the  same  stamp, 
reside  in  them,  and  live  either  on  the  settled  revenues  of  them,  or  on  such 
other  emoluments  as  their  art  and  industry  can  procure.  They  are  like- 
wise appointed  for  the  accommodation  of  travellers  ; and,  as  such,  bear  a 
very  near  affinity  to  the  Turkish  caravansaries.  The  inner  part  of  the 
temple  is  embellished  with  several  images  and  idols;  some  of  which  are 
their  real  deities  or  genii;  and  others  only  symbols  or  hieroglyphics,  after 
the  manner  of  the  Egyptians.  The' walls  of  these  pagods  are  generally 
made  hollow,  and  full  of  little  niches,  for  the  more  convenient  situation  of 
their  idols,  which  are  mostly  represented  in  basso-relievo.  The  pagod  is 
illuminated  with  a vast  variety  of  lamps,  which  bum  night  and  day  in 
honour  of  the  dead.  In  the  centre  stands  an  altar,  and  on  the  table  belong- 
ing to  it  an  idol  of  gigantic  size,  to  which  the  temple  is  peculiarly  devoted. 
This  monstrous  idol  has  several  others  of  a more  moderate  size,  who  stand 
round  him,  in  the  quality  of  guards.  In  general,  a hollow  bamboo,  which 
is  both  long  and  thick,  and  encloses  several  lesser  ones,  on  which  are  writ- 
ten divers  predictions  in  Chinese  characters,  is  placed  before  the  principal 
idol.  Censers,  in  which  incense  is  for  ever  burning,  are  placed  on  each 
side  of  the  altar.  At  the  front  of  it  is  a wooden  bowl,  for  no  other  use  but 
to  receive  their  oblations.  The  altar  is  painted  all  over  with  a beautiful 
red,  which  colour  is  appropriated  to  those  things  only  which  are  sacred. 

It  is  in  one  of  the  pagods  that  the  emperor  himself  offers  up  his  sacri- 
fices with  extraordinary  pomp  and  magnificence.  No  procession  that  i3 
Sacrifices  of  the  ever  ma(^e  in  Europe  is  more  grand  and  solemn  than  this 
Emperor.  public  act  of  the  emperor’s  devotion.  Four-and-twenty 

trumpeters,  dressed  with  large  golden  rings,  or  hoops ; four-and-twenty 
drummers ; four-and-twenty  officers,  with  varnished  or  gilt  staves  ; one 


CHINESE. 


eae 


hundred  soldiers,  with  rich  and  magnificent  halberts ; a hundred  mace 
bearers,  and  two  principal  officers,  march  before  him.  This  kind  of  van- 
guard is  followed  by  four  hundred  lantern-bearers,  four  hundred  link-men, 
two  hundred  lance-bearers,  adorned  with  large  locks  of  silk  ; four-and 
twenty  standards,  on  which  are  painted  the  signs  of  the  zodiac ; and  fifty- 
six  other  signs,  which  represent  the  celestial  constellations.  After  them 
two  hundred  large  gilt  fans  are  carried,  embellished  with  the  figures  of 
dragons,  and  other  living  creatures;  four  and  twenty  large  magnificent 
umbrellas  ; and  after  them  his  imperial  majesty’s  buffet,  supported  by  his 
gentlemen-officers — the  whole  furniture  of  which  is  solid  gold. 

At  the  close  of  this  pompous  march  the  emperor  himself  appears  on 
horseback,  dressed  in  the  most  gorgeous  apparel,  surrounded  with  ten 
white  sumpter-horses,  whose  trappings  are  all  embellished  with  gold  and 
precious  stones,  attended  by  a hundred  guards,  and  several  pages  of  honour. 
An  umbrella  is  held  over  the  head  of  the  emperor,  which  secures  him  from 
all  the  injuries  of  the  weather,  and  is  embellished  with  all  the  costly  curi- 
osities that  the  most  lively  imagination  can  possibly  devise.  Several  princes 
of  the  blood,  and  mandarins  of  the  first  order,  and  other  persons  of  the 
highest  quality  and  distinction,  dressed  in  their  robes  of  state,  follow  his 
imperial  majesty.  After  them  march  five  hundred  young  noblemen, 
attended  by  a thousand  footmen  ; thirty-six  porters,  bearing  on  their  shoulders 
an  open  chair,  like  a triumphal  car;  a hundred  and  twenty  other  porters, 
bearing  a covered  chair  ; four  chariots,  some  drawn  by  elephants,  and  others 
by  horses.  Each  chair  and  chariot  is  attended  by  fifty  servants,  all  richly 
dressed  ; and  all  the  elephants,  as  well  as  the  horses,  are  caparisoned  with 
the  most  magnificent  housings. 

The  whole  procession  is  closed  by  two  thousand  mandarins,  and  two 
thousand  military  officers.  As  there  is  no  variation  in  this  pompous 
solemnity,  and  as  every  one  is  fully  apprized  that  the  ceremony  will  always 
be  celebrated  in  the  same  pompous  manner,  the  emperor  is  at  no  extrava- 
gant expense  to  support  the  grandeur  of  it ; so  that  whenever  he  is  disposed 
Id  perform  his  public  sacrifices,  his  subjects  in  general  are  always  ready  to 
attend  him. 

Independently  of  the  juggling  empirics  who  impose  almanacs,  calendarss 
and  other  little  books  upon  the  devotees  and  good  old  women,  as  infallible 
guides  for  their  future  conduct,  there  are  others  who  treat 
of  divination  by  numbers,  circles,  and  figures,  by  palmistry, 
dreams,  and  physiognomy.  Some  of  these  vagabonds  pretend  to  instruct 
the  female  sex  how  to  have  children  soon,  and  with  success.  Others  pro- 
fess to  sell  the  wind,  as  it  is  practised  in  the  north  of  Sweden,  &c.  These 
last-mentioned  quacks  hunt  always  in  couples.  One  of  them,  with  a very 
grave  and  demure  countenance,  carries  on  his  right  shoulder  a bag,  in 
which  his  airy  commodity  is  inclosed,  out  of  which  he  delivers,  at  the  price 


PAGAN  NATIONS. 


697 


agreed  on,  such  a quantity  as  the  credulous  purchaser  imagines  he  shall 
have  occasion  for.  In  his  left  hand  he  carries  a hammer,  with  which  he 
strikes  the  ground  in  a formal  manner,  in  order,  as  he  pretends,  to  make 
the  genius  or  spirit  of  the  wind  ascend,  who,  if  you  give  credit  to  their 
assertions,  rides  conspicuously  in  the  air  in  a human  shape,  borne  on  the 
wings  of  some  bird  of  note. 

The  ceremony,  as  it  is  instituted  and  appointed  by  the  Chinese  ritual, 
for  the  conjuration  or  raising  up  of  spirits,  consists  in  pouring  a certain 
_ . quantity  of  wine  on  the  figure  of  a man  composed  of  straw. 

Spirits.  But  nothing  can  be  more  whimsical  than  the  manner  in 

which  they  consult  their  domestic  idols.  They  take  two  little  sticks,  on 
one  side  flat  and  on  the  other  round,  and  tie  them  fast  together  with  thread ; 
and  having  made  their  humble  supplications  to  the  idol,  with  all  imaginable 
fervency  and  devotion,  they  throw  the  sticks  down  before  it  with  a full 
assurance  that  their  petitions  will  be  graciously  heard  and  answered.  If 
they  accidentally  fall  on  the  flat  side,  they  can  expostulate  with  their  god : 
however,  they  proceed  to  cast  the  lots  a second  time ; and  if  on  this  repeti- 
tion they  prove  as  unsuccessful  as  before,  they  resent  their  ill-treatment, 
and  proceed  from  words  to  blows.  Notwithstanding  all  this,  they  are  seldom 
discouraged,  but  cast  their  lots  over  and  over  again,  till  at  last  they  prove 
propitious.  Sometimes  they  throw  these  little  sticks  into  a pot ; and  after 
they  have  drawn  them  out,  consult  some  book  of  conjuration,  to  know 
whether  their  lots  be  fortunate  or  unfortunate. 

There  are  other  divinations  of  the  Chinese,  which  consist  in  a curious 
inquiry  into  the  motion  of  tortoises,  the  flight  and  noise  of  some  particular 
birds,  the  various  cries  or  sounds  of  beasts,  their  accidental  rencounters  in 
a morning,  &c.  Several  who  profess  themselves  adepts  in  these  supersti- 
tious practices,  reside  in  solitary  dens  and  gloomy  caverns.  These  people, 
however,  do  not  make  prognostications  their  sole  study  and  employment, 
for  they  are  very  assiduous  in  their  search  after  the  philosopher’s  stone 
in  the  composition  of  philtres,  and  other  secrets  equally  pernicious. 

The  Chinese,  when  they  are  determined  to  marry,  have  not  the  liberty 
to  consult  their  own  inclinations.  They  are  obliged  to  declare  their  inten- 
tion to  their  relations,  or  to  some  old  women,  who  make  it 
their  trade  (if  the  expression  may  be  allowed)  to  be  match* 
makers,  and  who  are  well  paid  for  their  deceitful  offices.  The  wedding- 
day  having  arrived,  the  bride  is  carried  in  a chair  of  state,  preceded  by 
several  musicians,  and  followed  by  the  bridegroom  and  several  relations. 
The  bride  brings  no  other  portion  than  her  wedding-garments,  with  some 
other  clothes,  and  a few  household  goods.  The  bridegroom  attends  her 
to  his  own  door.  He  opens  the  chair  of  state,  in  which  before  she  was 
closely  shut  up,  and  conducting  her  into  a private  apartment,  recommends 
her  to  the  care  of  several  ladies  invited  to  the  wedding,  who  spend  the 


f 


698  CHINESE. 

whole  day  together  in  feasting,  and  other  innocent  amusements,  whilst 
the  bridegroom  follows  the  same  example  amongst  his  male  friends  and 
acquaintance. 

Gentil  informs  us  that  the  young  ladies  receive  their  portions  from  their 
future  husbands,  one  part  of  which  is  paid  down,  on  the  execution  of  tfte 
marriage  articles,  and  the  other  a little  before  the  nuptials  are  solemnized, 
The  bridegroom,  moreover,  in  addition  to  this  dowry,  makes  several  valuable 
presents  of  silks,  fruits,  wine,  &c.,  to  the  relations  of  his  mistress.  The 
intended  bride  and  bridegroom  never  see  each  other  till  their  nuptials, 
which  are  always  carried  on  by  match-makers,  and  are  fully  concluded  on 
both  sides,  so  that  nothing  remains  to  complete  them  but  the  wedding  cere- 
mony. When  that  is  over,  the  bridegroom,  after  several  particular  cere 
monies,  presents  a wild  duck  to  his  father-in-law,  whose  servants  carry  it 
directly  to  the  bride,  as  a further  pledge  and  testimony  of  the  bridegroom’s 
love  and  affection.  After  this,  both  parties  are  introduced  into  each  other’s 
company  for  the  first  time:  a long,  thick  veil,  however,  even  then  conceals 
the  beauty  or  deformity  of  the  bride  from  the  eyes  of  the  bridegroom. 
“ They  salute  each  other,  and  on  their  knees,  with  reverence,  adore  the 
heavens,  the  earth,  and  the  spirits.  After  this,  the  bride’s  father  gives  an 
elegant  entertainment  at  his  own  house;  the  bride  then  unveils  her  face, 
salutes  her  husband,  who  examines  all  her  features  with  the  utmost  atten- 
tion. She  waits  with  fear  and  impatience  to  know  the  result  of  his  accu- 
rate survey,  and  endeavours  to  read  in  his  eyes  the  opinion  he  has  formed 
of  her.  He  salutes  her  in  his  turn ; and  after  the  bride  has  kneeled  down 
four  times  before  him,  and  he  twice  before  his  bride,  they  both  sit  down 
together  at  table.  Meanwhile,  the  father  of  the  bridegroom  gives  a sumptu, 
ous  entertainment  to  his  friends  and  relations,  in  another  room  ; and  the 
bride’s  mother,  in  the  same  manner,  entertains  her  female  relations,  and  the 
wives  of  her  husband’s  friends,  in  her  own  apartment.  After  these  repasts 
are  over,  the  bride  and  bridegroom  are  conducted  into  their  bedchamber, 
without  the  former  so  much  as  having  seen  her  husband’s  father  or  his 
mother.  But  the  day  following  she  pays  them  a visit,  in  a very  formal 
and  ceremonious  manner,  when  another  public  entertainment  is  prepared, 
at  which  she  takes  upon  herself  the  office  of  entertaining  her  guests.  She 
waits  upon  her  mother-in-law  at  table,  and  eats  her  leavings,  as  a testimony 
that  she  is  no  stranger,  but  one  of  the  family  ; for  it  is  a constant  custom 
among  them  never  to  offer,  even  to  the  servants  of  strangers,  the  fragments 
which  are  taken  from  their  own  table. 

“The  solemnization  of  their  nuptials  is  always  preceded  by  three  days’ 
mourning,  during  which  they  abstain  from  all  manner  of  gay  amusements. 
The  reason  on  which  this  custom  is  grounded  is,  that  the  Chinese  look 
upon  the  marriage  of  their  children  as  an  image  or  representation  of  their 
own  death,  because  at  such  time  they  become  their  successors,  as  it  were, 


PAGAN  NATJONS. 


690 


beforehand.  The  friends  and  relations  of  the  father  never  congratulate 
him  on  this  occasion ; and  in  case  they  make  him  any  presents,  they  never 
take  the  least  notice  of  the  intended  nuptials.” 

The  Chinese  in  their  mourning  lay  aside  yellow  and  blue,  which  in  their 
opinion  are  gay  colours,  and  dress  themselves  only  in  white,  a colour 
destined  by  them  to  express  their  sorrow  from  the  earliest 

Mourning.  No  0ne,  from  the  prince  to  the  meanest  mechanic, 

ever  deviates  from  this  established  custom.  In  general  they  wear  girdles 
made  of  hemp.  Their  mourning  for  all  their  relations  is  ol  longer  or 
shorter  duration,  according  to  proximity  of  blood. 

As  soon  as  ever  a person  has  expired,  some  relation  or  friend  imme- 
diately takes  his  coat,  ascends  to  the  top  of  the  house,  and  turning  his  face 
towards  the  north,  calls  as  loudly  as  possible  upon  the  soul  of  the  deceased 
three  times  successively.  He  addresses  himself  jlo  the  heaven,  the  earth, 
and  the  mid  region  of  the  air.  After  which,  he  folds  the  coat  up,  and 
turns  his  face  towards  the  south;  then  he  unfolds  the  coat  again,  and 
spreads  it  over  the  deceased,  there  to  remain  three  days  untouched,  in 
expectation  that  his  soul  will  resume  its  former  state.  The  same  cere- 
mony is  observed  out  of  their  cities,  for  a person  who  has  unfortunately 
been  killed. 

When  a Chinese  dies,  an  altar  is  immediately  erected  in  some  particular 
room  in  the  house,  which  in  general  is  hung  with  mourning.  An  image 
or  representation  of  the  deceased  is  laid  upon  the  altar,  with  all  the  deco- 
rations before  mentioned,  and  the  corpse  behind  it  in  a coffin.  All  who 
approach  it,  to  testify  their  concern,  or  pay  their  compliments  of  condolence, 
bow  the  knee  four  times  before  the  image,  and  prostrate  themselves  to  the 
very  ground  : but  before  these  genuflexions,  they  make  their  oblations  of 
perfumes.  The  children  of  the  deceased,  if  there  be  any  who  survive  him, 
stand  dressed  in  mourning  close  by  the  coffin  ; and  his  wives  and  relations 
weep  aloud,  with  the  female  mourners  who  are  hired,  behind  a curtain 
which  conceals  them.  It  is  to  be  observed,  that  according  to  the  Chinese 
ritual,  as  soon  as  the  corpse  of  the  deceased  is  laid  in  the  coffin,  there  must 
be  as  much  corn,  rice,  silver,  and  gold,  put  into  his  mouth  as  his  circum- 
stances will  admit  of.  They  put,  likewise,  a quantity  of  nails,  and  several 
Bcissors  tied  up  in  purses,  and  laid  at  each  corner  of  the  coffin,  that  he  may 
cut  them  as  occasion  shall  require. 

The  day  on  which  the  funeral  is  to  be  solemnized,  all  the  relations  and 
friends  meet  at  the  house  of  the  deceased,  dressed  in  mourning,  who, 
together  with  the  priests,  form  the  funeral  procession,  which  is  attended 
with  the  images  or  pictures  of  men,  women,  elephants,  tigers,  &c.,  all 
destined  to  be  burned  for  the  benefit  of  the  party  deceased.  The  priests, 
and  those  who  are  hired  to  read  prayers  or  make  a funeral  panegyric  over 
the  grave,  bring  up  the  rear.  Several  persons  march  in  the  front,  with 


700 


JAPANESE. 


brazen  censers  of  a considerable  size  on  their  shoulders.  The  children  of 
the  deceased  march  directly  after  the  corpse,  on  foot,  leaning  upon  sticks, 
which  is  an  expression — at  least,  an  external  one — of  sorrow  and  concern. 

After  the  children  come  the  wives  and  the  more  distant  relations  of  the 
deceased,  in  a close  litter.  A great  variety  of  ceremonies  attends  this  pro- 
cession ; but  we  shall  only  take  notice,  that  it  is  accompanied  with  the 
sound  of  tymbals,  drums,  flutes,  and  other  instrumental  music.  As  soon 
as  the  coffin  has  advanced  about  thirty  yards  from  the  house,  a considerable 
quantity  of  red  sand  is  thrown  upon  it. 

Each  family  has  a sepulchre  belonging  to  it,  which  is  erected  on  some 
little  hill,  or  place  adjacent^  embellished  with  figures  and  other  decorations, 
like  those  at  the  procession.  Epitaphs  and  other  inscriptions  are  also  in 
use  among  them. 

SEC.  IX— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
JAPANESE. 

The  most  prevalent  religious  sects  in  Japan  are  those  of  Sinto  and 
BudscLo.  That  of  Sinto,  wrhich  is  the  most  ancient,  though  its  adherents 
are  now  least  numerous,  is  conceived  to  have  originated  from 

Religious  Sects.  ion  jan  emigrants,  and  to  have  been  originally  very 

simple  and  pure  in  its  tenets.  Its  followers  acknowledge  a Supreme 
Being,  who  inhabits  the  highest  heavens,  and  who  is  far  too  great  to  require 
their  worship  ; but  they  admit  a multitude  of  inferior  divinities,  who  exer- 
cise dominion  over  the  earth,  water,  air,  &c.,  and  have  great  power  in  pro- 
moting the  happiness  or  misery  of  the  human  race.  They  have  some 
conception  of  the  soul’s  immortality,  and  believe  that  a happy  abode  imme- 
diately under  heaven  is  assigned  to  the  spirits  of  the  virtuous,  while  those 
of  the  wicked  shall  be  doomed  to  wander  to  and  fro  under  the  firmament. 
Their  practical  precepts  are  directed  to  inculcate  a virtuous  life,  and  obe- 
dience to  the  laws  of  the  sovereign.  They  abstain  from  animal  food,  and 
are  reluctant  to  shed  innocent  blood,  or  even  to  touch  a dead  body.  Their 
churches  contain  no  visible  idols,  nor  any  representation  of  the  Supreme 
Being ; but  sometimes  a small  image  is  kept  in  a box,  to  represent  some 
inferior  deity  to  whom  the  temple  is  consecrated.  In  the  centre  of  the 
temple  is  frequently  placed  a large  mirror,  made  of  well-polished  cast  metal, 
which  is  designed  to  represent  to  the  worshippers,  that  in  like  manner  as 
their  personal  blemishes  are  therein  displayed,  so  are  theii  secret  evil 
thoughts  exposed  to  the  all-searching  eyes  of  the  immortal  gods.  The 
worshippers  approach  these  temples  with  great  devotion  of  manner,  and 
with  the  most  scrupulous  attention  to  cleanliness  of  person  and  apparel. 
Advancing  reverently  to  the  mirror,  they  bow  themselves  to  the  ground, 
prefer  their  prayers,  present  their  offerings,  and  then  repair  to  their  amuse- 
ments. The  Kubo  professes  himself  to  belong  to  this  sect,  and  is  bound  tc 


PAGAN  NATIONS. 


701 


make  a visit  annually  in  person,  or  by  an  ambassador,  to  one  of  their  tem- 
ples, to  perform  his  devotion  and  present  gifts. 

Budsdo’s  doctrine  was  brought  originally  from  the  coast  of  Malabar,  and 
is  considered  the  same  with  that  of  Buddha  in  Hindostan.  Passing  from 

China  into  Japan,  it  became  blended  with  that  of  Sinto,  and 

Sect  of  Budsdo.  . . . • ^ c • . Tl 

gave  birth  to  a monstrous  mixture  ol  superstition.  Its  pecu- 
liar tenets  are,  that  the  souls  of  men  and  of  beasts  are  equally  immortal, 
and  that  the  souls  of  the  wicked  are  condemned  to  undergo  punishment 
and  purification,  by  passing  after  death  into  the  bodies  of  the  lower  ani- 
mals. There  are  many  other  sects,  very  opposite  in  their  tenets  and  ob- 
servances; but  they  are  said  to  live  together  in  great  harmony,  or  rather  to 
share  in  all  their  mutual  superstitions.  The  Dairi,  or  ecclesiastical  sove- 
reign, seems  to  be  the  general  head  of  all  these  different  sects,  and  appoints 
the  principal  priests  throughout  the  country.  Every  sect  has  its  respective 
church  and  peculiar  idols,  which  are  commonly  remarkable  for  their  un- 
couth and  hideous  form.  Thunberg  mentions  one  colossal  wooden  image 
which  measures  ten  yards  across  the  shoulders,  and  affords  room  for  six 
men  to  sit  upon  its  wrist.  The  inferior  divinities  are  innumerable,  as 
almost  every  trade  has  its  tutelar  god ; and  in  one  temple  not  less  than 
thirty-three  thousand  three  hundred  and  thirty-three  are  said  to  be  ranged 
around  the  supreme  deity.  The  temples  are  commonly  built  in  the  suburbs 
of  the  town,  on  the  most  elevated  and  suitable  spots,  to  which  are  frequently 
attached  beautiful  avenues  of  cypress  trees,  with  handsome  gates.  The 
idols  are  usually  exhibited  upon  an  altar,  surrounded  with  flowers,  incense, 
and  other  decorations.  They  are  filled  with  the  lower  or  secular  priests, 
who  attend  to  keep  them  clean,  to  light  the  lamps  and  fires,  to  present  the 
flowers  and  incense,  and  to  admit  worshippers  at  ail  times  of  the  day. 
Even  strangers  are  allowed  to  enter,  and  sometimes  to  lodge  in  the  tem- 
ples. To  some  of  the  more  noted  churches  it  is  common  to  perform  pil- 
grimages, especially  to  the  temples  of  Tsie,  the  most  ancient  in  the  empire, 
and  almost  completely  decayed  with  age,  notwithstanding  the  utmost  care 
to  preserve  its  ruins.  Its  sole  ornaments  are  a mirror,  denoting  that  nothing 
can  be  hid  from  the  Supreme  Being,  and  slips  of  white  paper  hung  round 
the  walls,  to  signify  that  nothing  but  what  is  pure  should  approach  his  pre- 
sence. To  this  place  the  emperor  must  send  an  ambassador  on  the  first 
day  of  every  month,  and  every  individual  must  make  a visit  at  least  once 
in  the  course  of  his  life.  Such  a pilgrimage,  besides  its  merit,  is  rewarded 
with  an  indulgence  or  remission  of  sins  for  a whole  year.  There  are  also, 
in  Japan,  orders  of  monks  or  nuns  ; one  of  which  consists  of  blind  persons, 
a kind  of  beggars  dispersed  over  the  empire  ; and  another,  called  monks  of 
the  mountain,  are  a species  of  fortune-tellers  and  quack-doctors,  who  are 
bound  to  live  on  roots  and  herbs,  to  practise  constant  ablutions,  and  to  tra- 
verse deserts  and  mountains  once  in  a year.  There  are  likewise  several 
45 


702 


JAPANESE. 


philosophical  sects  in  the  country,  who  disclaim  all  external  worship  ; one 
of  the  most  celebrated  of  which  adopts  the  tenets  of  the  Chinese  Confucius, 
and  resembles  in  its  general  principles  the  ancient  school  of  Epicurus.  Its 
followers  acknowledge  a kind  of  anima  mundi , but  limit  the  existence  of 
man  to  the  present  life;  and  inculcate  the  general  practice  of  virtue,  but 
allow,  and  even  applaud,  the  commission  of  suicide.  Almost  immediately 
after  the  discovery  of  Japan  by  the  Portuguese,  the  Christian  religion  wa3 
introduced  into  the  country  by  the  Jesuit  missionaries  in  the  year  1549., 
and  made  such  rapid  progress,  that  several  princes  of  the  empire  were 
soon  ranked  among  its  converts  ; and  about  the  year  1582,  a public  embassy 
was  sent  from  the  Japanese  court  with  letters  and  valuable  presents  to  the 
Roman  pontiff.  But  the  Portuguese,  who  had  settled  in  great  numbers  in 
Japan,  intoxicated  by  the  extent  of  their  commerce  and  the  success  of  their 
religion,  became  so  obnoxious  to  the  natives  by  their  avaricious  and  domi- 
neering conduct,  that  the  representations  of  the  heathen  priests  became  at 
length  sufficiently  powerful  to  procure  a prohibition  from  the  emperor 
against  the  new  religion,  which  threatened  to  overturn  all  the  ancient  insti- 
tutions of  the  country.  A violent  persecution  was  commenced  against  the 
Christians,  of  whom  twenty  thousand  are  said  to  have  been  put  to  death  in 
the  year  1590.  Still  did  the  number  of  proselytes  continue  to  increase ; 
and  in  the  years  1591  and  1592,  twelve  thousand  were  converted  and  bap- 
tized. One  of  the  emperors,  named  Kubo  Fide  Jori,  with  his  wffiole  court 
and  army,  embraced  the  Christian  name  ; and  had  the  Portuguese  settlers 
in  the  country  acted  with  ordinary  prudence  and  gentleness,  their  cause 
must  have  triumphed  ; but  the  insolence  of  some  of  their  prelates,  to  some 
princes  of  the  blood,  became  so  insupportable,  that  a new  persecution  arose 
in  the  year  1596,  which  was  carried  on  without  intermission  for  the  space 
of  forty  years,  and  ended  in  the  year  1638  with  the  total  extermination  of 
the  Christians,  and  the  banishment  of  the  Portuguese  from  the  country. 
The  Japanese  government,  considering  the  unwarrantable  conduct  of  these 
settlers  to  be  inseparable  irom  their  principles  as  Christians,  have  perse- 
vered in  the  enforcement  of  the  most  efficacious  measures  to  prevent  their 
re-introduction  into  the  county ; and  in  order  to  detect  any  concealed  adhe- 
rents to  these  proscribed  sentiments,  all  persons  are  required  to  prove  their 
freedom  from  such  heresy,  by  publicly  trampling,  at  the  festival  of  the  new 
year,  upon  the  images  of  the  Catholic  saints. 

Having  given  a general  account  of  the  two  prevalent  religious  sects  in 
Japan  we  shall  proceed  to  notice  more  particularly  some  of  their  religious 
tenets  and  practices. 

If  the  Japanese  have  any  idea  of  rewards  and  punishments  in  a future 
state,  they  perfectly  extinguish  it,  both  by  their  conduct  and  their  system. 

Rewards  and  Their  most  refined  conceptions  amount  to  no  more  than  this, 
punishments.  that  the  after  jls  separation  from  the  body,  wings  her 


PAGAN  NATIONS. 


703 


Morality. 


way  towards  Takamans-ferra, — that  is,  high  and  sub-celestial  fields,  which 
lie,  in  their  opinion,  beneath  the  three-and-thirtieth  heaven.  The  souls  of 
the  virtuous  are  admitted  in  a moment  into  those  realms  of  bliss;  but  those 
of  the  vicious  are  refused  admittance,  and  obliged  to  wander  about  in  a dis- 
consolate manner  for  a long  time,  to  make  atonement  for  their  sins.  As  to 
their  notion  of  hell,  Kaempfer  assures  us,  that  the  Sintoists  acknowledge  no 
other  than  the  torment  of  wandering  like  vagabonds  around  those  sub- 
celestial fields,  nor  any  other  devil  than  the  detestable  fox,  whom  they  con- 
jure in  the  most  solemn  manner;  for  a great  number  of  the  Japanese  look 
upon  that  animal  as  the  receptacle  of  the  souls  of  the  wicked  in  a future 
state.  The  odious  name  which  their  priests  give  to  that  creature  is  much 
the  same  with  our  denomination  of  the  foul  fiend. 

We  shall  next  proceed  to  the  morals  of  the  Sintoists.  They  who  are  of 
this  sect  maintain,  that  in  order  to  draw  down  the  benediction  of  the  gods 
upon  their  souls  in  the  life  to  come,  but  more  particularly  in 
this,  they  must  take  indefatigable  pains  to  keep  their  souls 
unspotted  and  undefiled,  religiously  abstain  from  every  thing  that  may  pos- 
sibly pollute  them  or  their  bodies — strictly  observe  all  festivals  and  other 
days  set  apart  for  the  service  and  worship  of  the  gods,  and  make  voluntary 
pilgrimages  to  the  province  of  Isie.  This  part  of  their  empire  is  looked 
upon  by  their  devotees  as  their  Holy  Land,  because  Isanagi-Mi/cotto,  and 
his  wife  Isanami,  who  are  the  Adam  and  Eve  of  these  islanders,  sojourned 
there  during  the  whole  of  their  lives.  Tensio-daisin,  who  was  the  first  of 
the  race  of  their  terrestrial  gods,  and  the  eldest  son  of  Isanagi,  sojourned 
likewise  in  this  very  province.  They  who  carry  their  devotion  to  the 
highest  pitch  add  penance  and  humiliation  to  these  four  precepts  of 
Sintoism. 

Purity  of  soul,  according  to  these  Sintoists,  consists  in  a strict  obedience 
to  the  dictates  of  nature  and  the  voice  of  reason  ; in  an  utter  abhorrence  of 
what  those  dictates  respectively  prohibit;  in  the  exact  ob- 

Punt)  of  ‘■Oui.  seryance  0f  t|le  jawg  0f  the  reaim,  and  the  commands  of  their 

prince;  and  in  the  absence  from  every  action  that  is  inconsistent  with 
either  the  one  or  the  other.  But  Sintoism,  in  a more  peculiar  manner, 
recommends  to  its  admirers  an  external  purity,  to  which  its  devotees  are 
inviolably  attached, — as  devotees,  indeed,  in  all  religions  generally  are, 
This  external  purity  consists  in  not  defiling  themselves  with  blood,  in  ab- 
staining from  all  manner  of  flesh,  and  taking  particular  care  not  to  touch 
the  dead. 

The  observance  of  solemn  festivals,  and  of  those  days  which  are  set 
apart  for  the  service  of  the  gods,  is  the  third  article  of  Sintoism.  At  those 
Observance  of  ^mes  devotees  are  obliged  to  visit  their  pagods,  unless 
festivals.  they  happen  to  be  in  a state  of  impurity,  or  their  minds  be 

ruffled  and  discomposed  by  any  inordinate  passions.  But  before  they  pre- 


704 


JAPANESE. 


sume  to  appear  in  the  presence  of  their  gods,  even  before  they  depart  from 
their  houses,  in  order  to  go  to  the  temple,  they  first  purify  and  wash  them- 
selves, then  dress  with  propriety  and  neatness ; and,  above  all,  take  par- 
ticular care  to  put  on  their  kamisino,  which  is  a ceremonial  habit,  and 
undoubtedly  looked  upon  as  a fundamental  article  of  their  religious  worship. 
They  go  to  the  temple  with  an  air  of  gravity  and  sedateness ; and  as  soon 
as  they  enter  the  outward  court,  there  is  a large  conservatory  of  water,  in 
which  they  are  obliged  to  wash  their  hands  before  they  proceed  any  fur- 
ther. After  this  ablution,  they  approach  the  temple  with  downcast  eyes 
and  an  air  of  contrition ; then  they  present  themselves  before  a window,  in 
which  stands  a large  looking-glass,  which  is  an  emblem  of  the  Deity,  who 
sees  all  things,  past,  present,  and  to  come,  at  one  view,  as  in  a glass.  He 
knows  all  the  secrets,  all  the  thoughts,  of  his  adorers.  This  is  the  illustra- 
tion which  the  Japanese  give  of  this  looking-glass.  The  Sintoists  fall  upon 
their  knees,  and  bow  down  their  heads  before  this  window ; and  after 
having  remained  a few  moments  in  that  humble  posture,  they  lift  up  their 
heads,  and  as  they  say  their  prayers,  turn  their  eyes  with  considerable 
humility  towards  the  sacred  mirror.  After  this,  they  put  some  pieces  of 
silver  through  a lattice  into  the  temple,  or  the  charity-box,  which  stands 
close  by  the  latter.  This  is  an  oblation  to  the  gods,  or  rather  an  alms  to 
their  priest.  After  they  have  made  this  free-will  offering,  they  ring  a bell 
three  times,  as  a testimony  of  their  love  and  affection  for  the  gods,  who,  as 
they  imagine,  take  great  delight  in  such  agreeable  sounds. 

The  Sintoists  look  on  pilgrimage  as  the  fourth  important  article  of  their 
religion.  Keempfer  takes  notice  of  three  kinds  of  it,  amongst  which  that 
Pii^rimao-e  to  ma(^e  to  Isie,  or  Tsie,  is,  properly  speaking,  the  only  one 
isie  or  Tsie.  peculiar  to  Sintoism.  That  of  Isie  is  called  Sangct,  which 
signifies  the  devotion  of  ascending  or  going  up  to  the  temple.  The  temple 
of  Isie  bears  the  name  of  Dai-singu ; that  is  to  say,  the  Temple  of  the  great 
God.  The  fabric  is  composed  of  wood,  and  covered  with  straw.  They 
take  peculiar  care  to  preserve  it  in  its  native  simplicity,  in  order  to  com- 
memorate the  abject  state  and  condition  of  their  ancestors,  more  particularly 
those  who  laid  the  first  foundation  of  their  empire.  There  is  nothing 
remarkable  in  this  temple,  excepting  a large  brazen  looking-glass,  curiously 
polished,  and  several  pieces  of  white  paper,  cut  after  the  Chinese  fashion, 
which  hang  upon  the  walls.  This  white  paper  is  a symbol  of  that  poverty 
of  spirit  which  the  Deity  requires  of  all  those  who  pay  their  adorations  to 
him,  as  also  of  the  sanctity  of  the  place.  The  temple  is  surrounded  with 
a hundred  little  chapels,  erected  in  honour  of  some  of  the  inferior  deities; 
these  are  only  small  edifices,  in  the  form  of  temples  ; for  they  are  so  low, 
that  a man  can  scarcely  stand  upright  in  any  of  them  ; every  chapel,  how- 
ever, has  its  peculiar  priest.  Near  to  this  temple  of  Dai-singu,  and  the 
cnapeis  which  surround  it,  is  established  a religious  order,  the  members  of 


PAGAN  NATIONS. 


705 


which  assume  the  title  and  quality  of  the  ministers  and  messengers  of  the 
gods,  whose  proper  province  it  is  to  accommodate  with  convenient  lodgings 
all  the  pilgrims  who  resort  to  that  sacred  place. 

The  true  Sintoists  are  obliged,  once  a year,  or  at  least  once  in  their  lives, 
to  perform  the  Sanga.  The  priests,  at  such  terms,  present  every  devout 
pilgrim  with  an  Ofaray , which  is  a kind  of  certificate,  or  an  absolution, 
entitling  him  to  appear  before  the  gods.  Those  who,  through  age,  weak- 
ness, or  their  necessary  avocations,  cannot  personally  perform  the  Sanga, 
must  at  least  be  provided  with  one  of  these  Ofarays  of  Isie. 

The  Sanga  may  be  performed  by  deputation;  and  the  grandees  of  Japan, 
and  the  tributary  kings  of  the  monarchy,  perform  it  all  by  proxy.  The 
emperor  discharges  himself  of  this  duty  by  sending  ambassadors  annually 
to  the  pagod  of  Isie.  As  to  those  who  undertake  this  pilgrimage  them- 
selves, if  their  circumstances  be  but  indifferent,  they  go  on  foot,  and  the 
poorer  sort  beg  the  whole  of  the  way  for  their  daily  subsistence.  The 
majority  of  them  carry  a staff  in  their  hand,  and  wear  at  their  girdles  a 
small  bucket,  which  serves  them  not  only  to  drink  out  of,  but  to  store  up 
the  charitable  presents  which  are  from  time  to  time  bestowed  upon  them. 
They  wear  likewise  hats  made  of  reeds,  the  brims  of  which  being  very 
broad,  serve  them  to  write  their  names  upon,  and  the  particular  places  of 
their  nativity,  or  usual  residence,  that  in  case  of  death,  or  any  other  unfore- 
seen misfortune,  they  may  be  known  and  challenged  by  their  friends  and 
relations.  The  devotees,  on  their  return  from  this  pilgrimage,  wear  over 
their  common  dress  a little  white  vestment,  without  sleeves,  on  which  their 
names  are  embroidered  both  before  and  behind. 

As  soon  as  these  pilgrims  set  out  for  the  Sanga,  their  friends  who  stay 
at  home  hang  up  a cord  at  their  doors,  and  twist  white  paper  all  round 
about  it,  the  intent  of  which  is  to  keep  those  people  from  the  house  who 
are  actually  in  Ima — that  is,  in  the  highest  degree  of  pollution.  Should 
any  person  in  this  Ima  unhappily  enter  the  house,  he  would  thereby 
expose  the  poor  pilgrim  to  a thousand  dreadful  calamities  and  perplexing 
dreams.  Signals  of  the  same  nature  are  placed  at  the  entrance  of  several 
of  their  pagods : such  prudent  precautions,  however,  are  not  sufficient  of 
.hemselves  to  crown  the  pilgrim’s  devotion  with  success ; for  he  is  required, 
during  his  whole  journey,  to  live  as  free  as  possible  from  all  manner  of 
impurity. 

As  soon  as  the  pilgrim  arrives  at  Isie,  he  makes  a visit  directly  to  the 
priest,  to  whom  he  is  either  recommended,  or  of  whom  he  has  himself  made 
choice  for  his  ghostly  father,  and  with  him  he  lodges  all  the  time  he  resides 
at  Isie ; and  if  he  have  not  money  of  his  own  sufficient  to  repay  him  for 
his  trouble,  he  pays  him  out  of  the  charitable  collections  he  makes  at  the 
place.  The  most  zealous  devotees  begin  their  pious  course  with  visiting 
the  two  temples  near  that  of  Tongu,  or  Ten-sio-dai-sin,  and  take  the  little 


706 


JAPANESE. 


chapels  which  surround  them  in  their  way.  After  this  visitation  they 
repair  to  a cave,  which  they  call  the  country,  or  region  of  the  heavens, 
because  Ten-sio-dai-sin,  having  also  retired  into  it,  deprived  the  sun  and 
the  stars  of  all  their  radiant  lustre,  and  spread  darkness  over  the  face  of  the 
whole  earth,  to  demonstrate  that  he  alone  was  the  Supreme  Being  and  the 
source  of  light.  Not  far  from  this  carve  a chapel  is  situate,  in  which  is  to 
be  seen  a Carni,  mounted  on  the  back  of  a cow.  The  term  Cami  signifies 
a representation,  or  rather  an  emblem  of  the  sun.  The  pilgrim  performs 
his  devotions  in  this  chapel,  after  he  has  said  his  prayers  in  the  cave  of 
Ten-sio-dai-sin.  His  devotions  conclude  with  his  charitable  contributions 
to  the  priests  of  these  sacred  places.  After  this  he  is  conducted  to  the 
temple  of  Ten-sio-dai-sin,  to  whom  the  pilgrim  opens  all  the  secrets  of  his 
heart.  Although  his  preceding  acts  are  indeed  very  meritorious,  yet  they 
are  but  the  introduction  to  the  true  devotion  which  is  due  to  Ten-sio-dai-sin, 
who  seems  to  be  the  image  of  the  Supreme  Being,  but  disfigured  by  the 
fictions  which  the  priests  have  extracted  from  their  legends.  At  last,  when 
the  devotee  is  ready  to  return,  the  priest  makes  him  a present  of  an  Ofaray, 
which  has  been  already  cursorily  mentioned.  This  Ofaray  is  a little 
wooden  box,  not  perfectly  square,  being  somewhat  longer  than  it  is  broad. 
This  box  is  full  of  little  sticks,  amongst  which  some  of  them  are  wrapped 
up  in  white  paper — a symbol,  as  we  have  before  observed,  of  the  purity  of 
the  heart.  On  one  side  of  the  box  the  words  Dai-Singu  are  written,  in 
large  characters  ; and  on  the  other,  the  name  of  the  officiating  priest,  with 
the  additional  title  or  epithet  of  Taiju — that  is,  the  Messenger  of  the  Gods. 
The  pilgrim  having  received  this  little  treasure,  with  all  the  testimonies  of 
the  profoundest  veneration  and  respect,  hangs  it  generally  on  the  fore  flap 
of  his  hat,  so  that  the  Ofaray  falls  just  before  his  forehead : on  the  hind  flap 
he  fastens  another  little  box,  or  a little  straw,  as  it  were,  by  way  of  balance. 
The  priests  who  give,  and  the  devotees  who  receive  this  Ofaray,  ascribe 
several  extraordinary  virtues  to  it,  but  with  quite  different  views.  All  its 
supernatural  qualities,  indeed,  are  lost  within  the  compass  of  a year;  but, 
however,  it  is  still  preserved  in  high  esteem,  and  fixed  by  some  upon  a 
tablet  in  their  best  parlour,  and  by  others  over  the  street  door,  under  a pent- 
house made  on  purpose.  The  Ofarays  of  the  dead,  and  of  those  who  are 
accidentally  found  in  the  streets  and  highways,  are  always  concealed  within 
the  trunk  of  some  hollow  tree.  The  priests  carry  on  an  advantageous 
traffic  with  these  Ofarays,  especially  on  New-year’s  Day,  that  being  one  of 
their  most  solemn  festivals,  at  which  time  they  understand  well  how  to 
make  their  market  to  advantage,  and  to  soothe  the  good  humour  in  which 
the  common  people  generally  are  at  that  remarkable  season. 

According  to  the  advocates  of  the  religion  of  Budsdo,  its  founder,  Budhu, 

or,  as  Kaempfer  calls  him,  Siaka,  was  the  son  of  one  of  the 

Siaka,  or  Budhu  . . - ~ • r 

kings  of  Ceylon.  VV  hen  he  was  about  nineteen  years  ot 


PAGAN  NATIONS. 


707 


age,  he  not  only  abandoned  all  the  pomps  and  vanities  of  the  world,  but 
also  his  wife  and  only  son,  to  become  the  disciple  of  a celebrated  anchoret. 
Under  this  great  master  he  made  a very  considerable  progress  in  the  state 
of  contemplation;  and  the  more  effectually  to  wean  his  thoughts  from  all 
external  objects,  he  habituated  himself  to  sit  in  such  a posture  as,  according 
to  the  disciples  of  Siaka,  engages  the  mind  so  intentivrlv  that  a man  thereby 
descends,  as  it  were,  into  himself,  and  is  wholly  wrapped  up  in  his  own 
ideas.  Siaka’s  posture  was  as  follows: — He  sat  with  his  legs  across 
directly  under  him,  and  his  hands  laid  one  over  another,  in  such  a manner 
that  the  tip  of  his  thumbs  met  close  together.  It  was  in  this  situation  that 
the  divine  truths  were  revealed  to  this  enthusiast ; that  he  penetrated  into 
the  most  hidden  mysteries  of  religion,  and  discovered  the  existence  both  of 
heaven  and  of  hell ; that  he  entertained  an  adequate  idea  of  the  state  of 
souls  after  their  separation  from  the  bodies  which  they  animated,  and  all 
their  various  transmigrations  ; that  he  was  fully  apprized  of  their  rewards 
and  punishments  in  another  life  ; together  with  the  omnipotence  of  the 
gods,  and  their  divine  providence,  &c.  On  this  revelation  he  grounded 
his  system,  and  in  process  of  time  confirmed  his  disciples  in  the  steadfast 
belief  of  it. 

The- doctrine  of  Siaka  is,  that  the  souls  of  men  and  beasts  are  equally 
immortal,  and  of  one  and  the  same  substance;  all  the  difference  consisting 
in  the  bodies  which  they  respectively  animate.  As  soon  as 
the  soul  is  separated  from  the  body,  it  enters  immediately 
into  a state  of  happiness  or  misery,  there  to  be  rewarded  or  punished, 
according  to  its  deportment  whilst  united  to  the  body.  This  state  of  bliss 
is  called  by  a name  which  signifies,  the  seat  of  everlasting  happiness;  and 
although  there  be  different  degrees  of  pleasure  in  this  paradise,  and  all  are 
rewarded  in  proportion  only  to  their  respective  merits,  yet  every  inhabitant 
is  so  fully  contented,  that  he  esteems  himself  more  happy  than  his  neigh- 
bour, and  his  utmost  ambition  extends  no  farther  than  to  enjoy  to  all  eter- 
nity that  share  of  happiness  which  he  already  possesses.  Amidas  is  the 
sovereign  lord  and  absolute  ruler  of  this  paradise  ; he  is  the  protector  of  all 
human  souls,  the  father  and  god  of  all  those  who  are  made  partakers  of  the 
delights  of  this  paradise : he,  in  short,  is  the  mediator  and  saviour  of  man- 
kind. It  is  through  his  intercession  that  souls  obtain  a remission  of  thair 
sins,  and  are  accounted  worthy  of  eternal  life.  To  live  uprightly,  and  to 
observe  strictly  all  the  commandments  of  Siaka,  are  the  two  fundamental 
points  which  are  capable  of  rendering  them  acceptable  in  the  sight  of 
Amidas. 

As  there  are  degrees  of  pleasure  in  paradise,  so  there  are  degrees,  like- 
wise, of  pain  in  hell.  Jemima  is  the  judge  of  the  wicked,  and  the  grim 
monarch  of  this  place  of  torments.  He  beholds  in  a large 
looking-glass  all  the  most  secret  transactions  of  mankind;  he 


Doctrines  of 
Siaka. 


708 


JAPANESE. 


is,  nevertheless,  almost  inexorable : but  if  the  priests  make  intercession  to 
Amidas  for  the  sinner,  and  the  relations  of  the  deceased  contribute  by  their 
liberal  oblations  towards  the  efficacy  of  the  prayers  of  the  priests,  Amidas 
solicits  the  stern  judge  in  such  prevailing  terms,  that  he  not  only  mitigates 
the  pains  of  the  transgressor,  but  frequently  discharges  him,  and  sends 
him  into  the  world  again,  before  the  term  allotted  for  his  chastisement  be 
fully  expired. 

After  the  souls  of  men  have  made  an  atonement  for  their  crimes  in  hell, 
by  undergoing  those’ torments  which  Jemma  thinks  fit  to  inflict  upon  them, 
they  return  into  this  world,  and  animate  the  bodies  of  such  unclean  beasts 
as  are  most  suitable  to  the  vicious  inclinations  that  led  them  astray  in  their 
former  state:  as,  for  instance,  one  takes  up  her  residence  in  a toad,  another 
in  a serpent,  &c.  From  these  impure  animals  they  transmigrate  into 
others  not  so  odious  and  contemptible,  and  so  insensibly  return  in  process 
of  time  to  human  bodies ; in  which,  if  they  behave  after  the  same  profli- 
gate manner  as  they  did  before,  they  expose  themselves  after  death  to  new 
and  inexpressible  torments. 

After  the  death  of  Siaka,  two  of  his  favourite  disciples  made  a cohection 
of  his  maxims,  and  all  his  manuscripts,  which  were  written  With  his  own 
hand  on  the  leaves  of  a certain  tree.  The  whole  was  con- 

Sacred  Book.  . , . . , . , , T . » 

tamed  m one  volume,  which  the  Japanese,  by  way  oi  emi- 
nence, call  Kio — that  is,  The  Book.  They  call  it  likewise  Toke-kio — that 
is,  The  Book  of  Fine  Flowers.  The  two  compilers  of  Siaka’s  manuscripts 
were  honoured  with  deification.  They  are  general^  placed  in  the  temples 
of  their  master  ; one  on  his  right  hand,  and  the  other  on  his  left. 

The  gods  of  Japan  are  exceedingly  numerous,  and  their  temples  amount 
to  many  thousands.  Within  these  temples  there  are  generally  no  idols ; 

but  their  squares  and  highways  are  always  honoured  with 
the  presence  of  some  idol,  which  is  erected  there  either  with 
a view  to  kindle  the  flames  of  devotion  in  the  souls  of  travellers,  or  with  an 
intent  only  to  support  and  protect  the  place.  Idols  are  erected  likewise 
near  their  bridges,  and  surround  their  temples,  chapels,  and  convents.  The 
people  purchase  either  the  pictures  or  images  of  these  idols.  The  former 
are  in  general  drawn  on  a sheet,  or  half  a sheet  of  paper.  They  are  pasted 
like  bills  or  advertisements,  upon  the  gates  of  their  cities,  and  other  public 
buildings,  or  on  posts  at  the  corners  of  their  bridges  and  streets.  The 
people,  however,  are  not  obliged,  as  they  pass  by,  to  prostrate  themselves, 
nor  to  bow  the  knee  before  them.  They  have  generally,  likewise,  an 
image  of  their  domestic  and  tutelar  gods  before  the  doors  of  their  houses. 
Giwon  is  the  particular  idol  which  is  most  commonly  represented  by  these 
images.  They  call  him,  likewise,  God-su-ten-oo  ; the  literal  signification 
of  which  is,  The  Prince  of  the  Heavens  with  the  head  of  an  ox.  The 
Japanese  ascribe  to  him  the  power  of  protecting  them  from  all  manner  r* 


PAGAN  NATIONS. 


709 


distempers ; particularly  the  small-pox,  and  from  other  casualties  incidental 
to  mankind.  Others,  still  more  superstitious,  or  rather  more  whimsical 
and  extravagant,  imagine  that  they  shall  always  be  healthy  and  happy, 
provided  the  doors  of  their  apartments  be  decorated  with  the  monstrous 
figure  of  a savage  of  Jesso,  who  is  hairy  all  over,  and  armed  with  a cutlass, 
which  he  holds  in  both  hands,  and  with  which,  according  to  their  notion, 
he  denies  admittance  to  all  casualties  and  distempers  whatsoever.  Some- 
times the  door  is  secured  by  the  monstrous  head  of  some  devil,  or  the  tre- 
mendous figure  of  a dragon.  Sometimes  they  content  themselves  with 
adorning  the  door,  in  the  manner  of  a festoon,  with  the  boughs  of  some  par- 
ticular trees,  or  with  the  plant  called  liverwort.  In  short,  they  frequently 
place  their  Ofarays  over  the  doors  of  their  apartments;  and  it  is  highly  pro- 
bable that  throughout  the  whole  a great  conformity  exists  between  the  amu- 
lets of  the  ancients  and  the  talismans  of  the  Arabians. 

Amidas,  whom  travellers  sometimes  call  Omyto,  is  the  god  and  guardian 
of  souls,  who  preserves  them,  and  saves  them  from  those  punishments 
which  by  their  sins  and  iniquities  they  have  deserved.  He 
is  represented  upon  an  altar,  and  mounted  on  a horse  with 
seven  heads,  which  are  hieroglyphics  of  seven  thousand  ages,  each  head 
representing  one  thousand.  Amidas  is  represented  with  a dog’s  head, 
instead  of  a human  face;  he  holds  in  his  hands  a gold  ring,  or  circle,  which 
he  bites.  This  may  be  said  to  bear  a very  near  affinity  to  the  Egyptian 
circle,  which  was  looked  upon  as  the  emblem  of  time.  At  least  it  demon- 
strates that  this  god  is  a hieroglyphic  of  the  revolution  of  ages,  or  rather  of 
eternity  itself.  Amidas  is  generally  represented  as  dressed  in  a very  rich 
robe,  adorned  with  pearls  and  precious  stones ; and  as  he  is  considered  the 
protector  of  their  souls,  and  their  saviour,  is  revered  after  a very  singular 
manner,  by  some  particular  devotees,  who  voluntarily  sacrifice  their  lives 
in  honour  to  this  idol,  and  drown  themselves  in  his  presence.  This  cere- 
mony consists  principally  in  embarking  in  a pretty  little  boat,  which  is  in 
general  gilt,  and  adorned  with  several  silken  streamers  ; the  devotee  having 
previously  tied  a considerable  number  of  stones  to  his  neck,  waist,  and  legs. 
The  destined  victim,  however,  first  takes  a dance,  and  frisks  about  to  the 
sound  of  gongums,  and  other  instrumental  music ; after  which  he  throws 
himself  headlong  into  the  river.  On  this  solemn  occasion  he  is  attended 
by  a numerous  train  of  his  friends  and  relations,  and  several  Bonzes.  This 
voluntary  catastrophe  is  preceded  by  an  intimate  converse  for  two  days 
between  him  and  his  god. 

T lat  Amidas  is  in  their  opinion  the  Supreme  Being,  is  undeniably  evi- 
dent from  the  description  which  his  disciples  give  of  him ; for  they  say  he 
is  an  invisible,  incorporeal,  and  immutable  substance,  distinct  from  all  the 
elements;  that  he  existed  before  Nature,  and  is  the  fountain  and  foundation 
of  all  good  without  beginning  or  end ; in  short,  that  he  created  the  uni 


710 


JAPANESE. 


verse,  and  is  infinite  and  immense.  They  likewise  add,  that  he  governs 
the  universe  without  the  least  trouble  or  care  ; by  which  they  must  either 
mean  an  absolute  order,  which  the  Supreme  Being  has  established  from  the 
beginning,  by  virtue  of  which  all  things  are  disposed  in  such  a manner  that 
Nature  indispensably  obeys  it ; or  simply,  that  the  providence  of  God 
governs  every  thing  he  has  created,  according  to  his  own  good  will  and 
pleasure,  without  the  least  trouble.  However  that  may  be,  if  they  acknow- 
ledge that  Amidas  governs  the  universe,  they  own,  by  consequence,  his 
providence.  Besides  the  temples  and  altars  which  are  erected  to  his  honour 
throughout  the  whole  empire  of  Japan,  a great  number  of  convents  are  con- 
secrated to  him,  in  which  several  monks  and  nuns  reside,  who  are  for  ever 
destined  to  a single  state  on  pain  of  death. 

Canon,  called  by  some  travellers  the  son  of  Amidas,  presides  over  the 
waters  and  the  fish.  He  is  the  creator  of  the  sun  and  the  moon.  This 

idol,  according  to  the  representation  of  him,  has  four  arms,  i 
like  his  father;  is  swallowed  up  by  a fish  as  far  as  his  mid- 
dle, and  is  crowned  with  flowers.  He  has  a sceptre  in  one  hand,  a flowei 
in  another,  and  a ring  in  the  third  ; the  fourth  is  closed,  and  the  arm  ex- 
tended. Opposite  him  is  the  figure  of  an  humble  devotee,  one  half  of 
whose  body  lies  concealed  within  a shell.  Four  other  figures  are  placed 
at  a little  distance  on  an  altar,  each  of  them  with  their  hands  closed  like 
humble  suppliants,  from  which,  as  from  so  many  fountains,  flow  streams 
of  water. 

Toranga  is  another  idol  of  the  Japanese.  This  hero  of  Japan  was 
formerly  a huntsman.  He  took  possession  of  the  empire  soon  after  its  first 
establishment,  and  by  his  extraordinary  merit,  in  process  of 
° ’ time,  was  revered  as  one  of  their  Camis,  and  consequently 
was  ranged  among  the  gods.  He  delivered  Japan  from  a tyrant,  who,  with 
eight  kings  of  the  country,  his  confederates  and  allies,  laid  the  empire 
waste  ; upon  which  account  it  was  thought  proper  to  represent  him  with 
eight  arms,  and  in  each  hand  some  weapon  of  defence.  Toranga  defeated 
them  with  a hatchet  only,  and,  during  the  combat,  trod  under  foot  a mon- 
strous and  formidable  serpent,  which  in  all  probability  is  looked  upon  as  a 
hieroglyphic  at  Japan,  as  well  as  it  is  with  us.  His  Mia,  which  is  situated 
in  the  province  or  kingdom  of  Vacata,  is  remarkable  for  the  four  oxen  which 
are  gilt  all  over,  and  fixed,  by  way  of  decoration,  on  the  four  corners  of 
the  roof,  which  projects  on  all  sides,  according  to  the  custom  observed  in 
the  erection  of  all  their  Mias.  The  wall  of  this  Mia  is,  moreover,  embel- 
lished with  the  figures  of  several  ancient  Camis,  or  demi-gods  of  Japan, 
and  the  whole  structure  is  raised  after  the  same  model  with  the  rest.  A 
number  of  vagrants  and  beggars  assemble  before  the  doors  of  this  temple, 
and,  as  they  sing  the  praises  of  their  heroes,  beg  the  charity  and  benevo- 
lence of  the  public. 


PAGAN  NATIONS. 


711 


Apes  and  monkeys  are  said  to  be  worshipped  and  to  have  their  pagods 
in  Japan.  Their  veneration  for  dogs  is  of  modern  date.  The  emperor 
. . who  sat  on  the  throne  when  Kaempfer  resided  in  Japan  was 

and  dogs.  so  extravagantly  fond  of  them,  that  since  his  reign  a greater 

number  of  them  have  been  kept  in  that  kingdom  than  in  any  other  nation 
in  the  whole  world.  Every  street  is  obliged  to  maintain  a fixed  and  deter- 
mined number  of  them.  They  are  quartered  upon  the  inhabitants;  and  in 
case  of  sickness,  they  are  obliged  to  nurse  and  attend  them.  When  they 
die,  they  are  obliged  to  inter  them  in  a decent  manner,  in  the  mountains 
and  hills  peculiarly  appropriated  for  the  interment  of  the  people.  It  is 
looked  upon  as  a capital  crime,  not  only  to  kill  them,  but  even  to  insult 
and  treat  them  ill ; and  no  one  but  the  legal  proprietor  is  allowed  so  much 
as  to  correct  any  of  them.  All  this  reverence  and  respect  is  owing  to  a 
celestial  constellation,  which  the  Japanese  call  the  dog,  under  the  influence 
of  which  the  aforesaid  emperor  of  Japan  was  born. 

Jemma-o,  the  judge,  or,  more  properly  speaking,  the  grim  tyrant  of  the 
infernal  regions,  has  a pagod  consecrated  to  him  some  small  distance  from 
Miaco,  situate  in  a very  delightful  grotto;  in  which  is  also 
situate  a convent,  to  which  the  nobility,  whose  circumstances 
are  but  narrow,  and  their  families  large,  send  their  younger  children  whom 
they  cannot  with  any  convenience  support  in  a manner  suitable  to  their 
character  and  grandeur.  In  the  same  place  stands  likewise  a pagod  of 
that  infernal  judge,  who  is  styled  the  king  of  the  devils.  Two  large  devils 
are  placed  on  each  side  of  him;  and  as  for  himself,  his  figure  is  as  mon- 
strous and  formidable  as  is  suitable  to  his  function  and  his  gloomy  habita- 
tion. One  of  these  devils  acts  as  a secretary,  and  registers  in  a book 
kept  for  that  particular  purpose  all  the  offences  and  transgressions  of 
mankind : the  province  of  the  other  is  to  read  them  distinctly  over,  01 
rather  to  dictate  what  the  secretary  is  to  enter.  The  walls  are  embellished 
with  frightful  pictures  of  all  the  inexpressible  tortures  which  the  wicked 
undergo  in  the  regions  of  hell.  This  pagod  is  prodigiously  crowded  by 
the  people,  who  resort  to  it  from  all  parts,  with  oblations  and  money  in 
their  hands,  to  redeem  their  souls  from  the  torments  of  so  formidable  a 
judge. 

Dai-both,  or  Dai-but,  is  one  of  the  principal  deities  of  the  empire.  The 
etymological  signification  of  his  name  is,  the  Great  God,  or  Great  Deity. 

In  all  probability,  therefore,  he  may  be  the  same  as  Amidas, 
or  the  Supreme  Being,  considered  under  some  of  his  parti- 
cular attributes ; or  he  may  be  Budhu,  perhaps,  from  whom  the  Budsdoists 
derive  their  denomination.  This  idol  is  set  up  in  a very  remarkable  pagod 
at  Miaco.  The  following  is  the  most  authentic  account  of  the  celebrated 
temple  consecrated  to  the  idol  Dai-both : — On  entering  the  temple  itself,  a 
kind  of  a gate  is  passed  through,  on  each  side  of  which  are  erected  two 


Dai-both,  or 
Dai-but. 


L 


712 


JAPANESE. 


monstrous  figures,  with  several  arms,  full  of  arrows,  swords,  and  other 
offensive  weapons.  These  two  monsters  stand  in  a posture  of  defence,  and 
seem  prepared  to  combat  each  other.  From  this  gate  the  way  leads  to  a 
large  quadrangle,  with  galleries  on  each  side  of  it,  which  are  supported  by 
pillars  of  freestone.  Having  crossed  this  square,  another  gate  presents 
itself,  embellished  with  two  large  lions  made  of  stone,  which  leads  directly 
into  the  pagod,  in  the  centre  of  which  the  idol  Dai-both  is  seated,  after  the 
Oriental  fashion,  on  an  altar  table,  which  has  a slight  elevation  from  the 
ground.  This  idol  is  of  a monstrous  height,  his  head  touching  the  very 
roof  of  his  temple. 

Besides  the  foregoing,  the  Japanese  have  numerous  other  gods,  which 
preside  over  their  fortune,  &c. : — Daikoku , to  whom  they  are  indebted  for 
all  the  riches  they  enjoy.  Tossitoku , who  presides  over  the  good  or  ill 

fortune  of  mankind.  Fottei , who  presides  over  all  their  diversions.  Sueva, 
who  is  the  god  and  patron  of  their  huntsmen,  &c. 

It  is  one  of  the  fundamental  principles  of  Sintoism,  to  visit,  as  often  as 
, possible,  the  temples  consecrated  to  the  gods,  and  the  souls 

of  those  saints  who  in  their  lives  were  conspicuous  for  their 
merit.  This  act  of  devotion,  indeed,  is  always  commendable,  but  must  be 
neglected  on  no  account  at  such  times  as  are  set  apart  for  divine  service. 

The  festivals  of  the  Sintos  are  all  fixed  and  immovable ; some  are 
monthly,  others  annual.  There  are  three  in  every  month  ; that  is,  at  the 
increase,  full,  and  decrease  of  the  moon.  In  regard  to  the  first,  it  is  a day 
rather  devoted  to  conversation,  and  other  innocent  amusements  among 
friends,  than  to  the  service  of  the  gods.  The  last  is  set  apart  likewise  for 
nearly  the  same  purposes.  But  the  fifteenth  day  of  the  month  is,  properly 
speaking,  a solemn  festival,  and  spent  in  acts  of  devotion.  The  Sintos 
have,  moreover,  five  annual  festivals,  which  are  also  immovable ; that  is  to 
say,  New-year’s  Day,  the  third  day  of  the  third  month,  the  fifth  of  the  fifth, 
the  seventh  of  the  seventh,  and  the  ninth  of  the  ninth  month.  The  reason 
of  this  exceedingly  curious  choice  of  unequal  numbers  is,  that  they  fall 
upon  unfortunate  days,  and  that  the  usual  rejoicings  on  such  festivals  are, 
in  the  opinion  of  the  Sintos,  acceptable  to  the  gods,  and  avert  those  evils 
and  misfortunes  which  would  otherwise  infallibly  fall  out  on  those  unlucky 
days.  It  is  an  established  notion  of  the  Sintoists,  that  the  gods  take  delight 
in  the  various  recreations  which  constantly  attend  their  festivals,  and  that 
the  innocent  amusements  of  those  who  honour  them  by  such  public  demon- 
strations of  their  joy  can  never  offend  them. 

Pilgrimages  are  performed  by  great  numbers,  who  are  generally  dressed 
in  white,  and  seldom  march  more  than  four  or  five  in  a body;  one  of  whom 
is,  as  it  were,  their  commanding  officer,  and  carries  in  his 
.0rimases.  ^and  a staflr  or  kind  0f  halberd,  adorned  with  little  bundles 
of  white  paper,  fastened  to  one  another,  which  may  witn  the  greatest  pro- 


PAGAN  NATIONS. 


713 


priety  be  called  their  fasces.  Their  discipline,  or  order  of  marching,  is 
this : — Two  of  the  leaders  of  the  van  move  with  a slow  and  solemn  pace, 
and  every  now  and  then,  with  a considerable  .degree  of  formality,  make  a 
halt.  These  two  conjointly  carry  a kind  of  hand-barrow,  on  the  top  of 
which  there  is  a bell,  or  something  like  one,  of  a light  metal,  or  a large 
kettle — or,  in  short,  some  other  instrument  alluding  to  the  history  of  their 
gods,  adorned  with  the  boughs  of  fir-trees,  and  slips  of  white  paper,  cut 
in  various  forms.  The  superior  or  commanding  officer  dances  before  the 
hand-barrow,  and  at  the  same  time  sings,  in  a very  melancholy  tone,  some 
composition  or  another  suitable  to  the  present  subject.  Meanwhile  another 
of  these  devout  soldiers  files  off  and  gets  forward,  in  order  to  beg  from  door 
to  door  through  the  next  town,  or  to  collect  upon  the  road  the  charitable 
contributions  of  those  well-disposed  persons  who  accidentally  pass  by  him. 

Another  set  of  pilgrims  oblige  themselves  to  visit  the  three-and-thirty 
principal  pagods,  which  are  peculiarly  consecrated  to  their  god  Quanwon 
or  Canon.  These  devotees  all  sing,  as  they  proceed  from  house  to  house, 
some  psalm  or  hymn,  in  honour  to  their  god,  &c.  They  are  dressed  in 
white,  and  wear  about  their  necks  a list  or  catalogue  of  the  several  temples 
of  Canon,  which  they  are  still  to  visit.  This  course  of  life — this  method 
of  travelling  the  kingdom  over,  in  the  name  of  some  deity  or  other — is  so 
commodious  and  agreeable,  that  thousands  become  pilgrims,  in  order  to  live 
free  from  the  solicitudes  and  anxieties  of  life. 

There  are  others  who  commence  pilgrims  with  more  credit  and  reputa- 
tion than  the  rest,  and  voluntarily  submit  to  such  austerities  and  acts  of 
self-denial  as  are  looked  upon  by  the  majority  of  the  people  to  be  the 
external  and  visible  marks  of  true  holiness.  They  travel  naked,  even  in 
frost  and  snow,  with  no  other  covering  but  a twist  of  straw  girt  round  their 
loins.  This  penance  is  complied  with,  in  order  either  to  perform  their 
solemn  vows  made  in  times  of  distress,  or  with  the  pleasing  prospect  of 
drawing  down  some  singular  blessing  of  the  gods  upon  them ; and  they  are 
such  great  strangers  to  the  occupation  of  begging,  that  they  will  not  accept 
of  the  least  charitable  contribution,  even  when  offered  to  them. 

There  is  another  set  of  people  who  dedicate  themselves  entirely  to 
Amidas,  whose  very  title  plainly  shows  the  devotion  to  which  alone  they 
are  inviolably  attached ; that  is,  to  repeat  as  often  as  possible  the  Namanda* 
or  prayers,  which  the  Japanese  likewise  distinguish  by  the  name  of  Nam- 
butz.  They  are  a sort  of  religious  body,  or  confraternity;  and  both  citi- 
zens and  gentlemen  enter  themselves  as  members  of  their  society,  but  the 
majority  of  them,  indeed,  consist  of  vulgar  people,  who  assemble  in  the 
streets  and  places  of  the  most  public  resort.  There  they  either  sing  or 
repeat  the  Namanda  to  the  tinkling  of  a little  bell,  which  they  make  use  of 
to  gather  round  about  them  a crowd  of  passengers,  and  especially  of  such 
credulous  devotees  as  are  of  opinion  that  prayers  are  always  effectual,  let 


714 


JAPANESE. 


Their  prayers. 


the  person  wfto  pronounces  them  be  ever  so  impious  or  hypocritical.  As 
these  prayers,  according  to  the  exalted  idea  which  the  Japanese  entertain 
of  them,  are  highly  conducive  to  the  consolation  and  relief  of  their  friends 
and  relations  who  are  doing  penance  in  another  world,  every  one  contri- 
butes some  charitable  benefaction,  to  extenuate  the  torments  of  their  de- 
ceased friends.  The  members  of  this  society  are  very  punctual  in  the 
relief  of  each  other  under  any  misfortunes  whatsoever;  and  this  mutual 
testimony  of  their  love  and  friendship  is  the  basis  and  foundation  of  their 
order.  They  bury  the  dead  themselves,  and  contribute  out  of  their  own 
private  stock,  or  the  alms  which  they  collect,  towards  the  interment  of  those 
who  are  unable,  through  their  necessitous  circumstances,  to  bear  the  expense. 
When  any  devotee  of  wealth  and  reputation  presents  himself  to  be  a mem- 
ber, they  ask  him,  in  the  first  place,  if  he  be  willing  to  contribute,  as  far  as 
in  him  lies,  towards  the  interment  of  any  deceased  brother.  If  he  refuse 
to  enter  upon  this  engagement,  he  is  peremptorily  denied  admittance. 

The  Japanese  say  their  prayers  upon  a rosary  or  a chaplet.  Each  sect 
has  one  peculiar  to  itself;  that  belonging  to  the  sect  of  Seodosin  consists 
of  two  circles,  one  over  the  other.  The  first,  or  uppermost, 
consists  of  forty  beads,  and  the  lowest  of  thirty.  The  sects 
of  Ikosia  and  Sensju  have  each  their  respective  chaplets.  The  latter  is 
made  use  of  by  the  Chinese,  as  well  as  the  Japanese,  and  is  called  in  the 
language  of  the  latter  Fiakmanben.  These  are  their  most  remarkable 
chaplets,  by  the  assistance  of  which  these  islanders  count  their  prayers, 
which  are  much  longer  than  those  of  the  Roman  Catholics.  They  are 
obliged  to  repeat  them  a hundred  and  eight  times  over,  because  the  Bonzes 
assure  them  that  there  are  as  many  different  sins,  which  render  a man 
polluted  and  unclean ; and  against  each  of  their  attacks  a faithful  and  true 
member  of  the  Japanese  church  ought  always  to  be  provided  with  a proper 
prayer  for  his  spiritual  defence.  Every  morning,  as  soon  as  ever  they 
rise,  they  are  obliged  to  make  some  ejaculatory  prayer,  lifting  up  the 
fingers  of  their  right  hand.  The  Japanese  imagine,  that  by  this  devout 
precaution  they  shall  frustrate  the  wicked  devices  of  the  devil. 

The  emperor  of  Japan  was  formerly  the  Dairi  himself,  who,  though  of 
race  divine,  is  not  honoured  with  the  illustrious  title  of  Mikotto,  which  is 
only  ascribed  to  those  gods  and  demi-gods  who  were  his 
ancestors.  However,  his  title  of  Ten-sin  is  very  august  and 
glorious,  the  signification  of  it  being  no  less  than  the  son  of  Heaven.  In 
their  common  discourse,  indeed,  he  is  only  called  the  Dairi : his  person  is 
looked  on  as  sacred ; and  he  is  never  permitted  to  touch  the  ground  with 
his  sacred  feet.  It  is  derogatory  to  his  dignity  to  walk ; and  for  that  reason, 
whenever  he  appears  in  public,  his  guards  carry  him  upon  their  shoulders. 
He  is  never  exposed  to  the  inclemency  of  the  air,  nor  the  heat  of  the  sun ; 
and  so  sacred  is  his  person,  that  no  one  must  presume  to  touch  his  beard. 


Their  Dairi. 


pagan  nations. 


715 


hair,  or  nails,  unless  they  take  the  favourable  opportunity,  whilst  he  is 
asleep,  to  rob  him  of  those  excrescences,  which,  if  neglected,  would  appear 
slovenly  and  indecent.  Formerly  this  prince  was  obliged  to  expose  himself 
every  morning  to  public  view,  for  several  hours  together;  at  which  time  he 
appeared  seated  on  his  throne,  with  his  crown  upon  his  head  ; his  eyes, 
hands,  and  feet  were  all  kept  fixed,  and  his  whole  body  seemed  as  im- 
movable as  a statue.  On  this  grotesque  exhibition  the  tranquillity,  in  short, 
of  the  whole  kingdom  entirely  depended.  But  this  ceremony  is  now  done 
away;  the  Dairi  has  at  present  no  business  upon  his  hands  but  to  consult 
his  ease  and  his  diversions.  Every  dish  that  is  served  up  at  his  table,  and 
every  plate  laid  upon  it,  must  be  perfectly  new.  By  the  established  rules 
of  their  ceremonial,  every  implement,  of  what  nature  or  kind  soever,  that 
is  once  made  use  of  at  his  table,  must  never  be  brought  before  him  any 
more ; they  must  be  wholly  destroyed  and  broken  to  pieces ; for  which 
reason  his  furniture  is  very  cheap  and  very  ordinary.  Should  they  be  pre- 
served, the  consequence,  it  seems,  might  prove  fatal  to  other  people  ; for 
the  superstitious  Japanese  are  of  opinion,  that  if  a layman  should,  through 
inadvertency,  eat  off  a plate  that  had  been  served  at  the  table  of  his  holi- 
ness, he  would  immediately  be  tormented  with  a sore  mouth,  and  an  inflam- 
mation in  his  throat.  Upon  the  same  principle,  should  a layman  presume 
to  put  on  any  vestment  whatever  belonging  to  the  Dairi,  without  express 
orders  from  the  emperor,  his  body  would  infallibly  be  bloated  like  one  that 
has  been  poisoned. 

As  soon  as  ever  the  throne  of  the  Dairi  becomes  vacant,  a successor  is 
sleeted  without  the  least  regard  either  to  age  or  sex;  but  proximity  of  blood 
is  observed  with  the  utmost  exactness,  insomuch  that  some- 

Election  of  Dairi.  . . r ......  . . , 

times  an  infant  is  established  on  the  throne,  and  sometimes, 

likewise,  the  widow  and  relict  of  the  deceased  monarch.  In  case  there  be 
several  candidates  for  the  throne,  and  the  right  of  primogeniture  appears 
dubious,  and  difficult  to  be  decided,  then  each  reigns  alternately  so  many 
years,  in  proportion  to  their  respective  titles  to  this  impotent  royalty:  for  so 
it  may  properly  be  called  ; for  notwithstanding  the  religious  adoration,  or 
something  nearly  allied  to  it,  which  is  paid  to  this  prince,  yet  his  dignity 
is  without  authority,  and  it  must  never  be  exerted  without  the  approbation 
of  the  emperor.  He  is  a pope,  and  infallible  with  respect  to  the  people  ; 
but  his  infallibility  ceases  whenever  it  is  repugrrant  to  the  interests  of  the 
secular  monarch.  Sometimes  the  Dairi  abdicates  his  crown  to  promote  his 
children  ; and  in  that  case,  if  he  have  a numerous  issue,  he  has  the  plea- 
sure to  see  some  part  of  their  reign  before  he  dies. 

The  Dairi,  in  general,  wears  a black  tunic  under  a scarlet  robe,  with  a 
large  veil  over  it,  made  something  like  our  crape,  the  fringes  of  which  fall 
over  his  hands ; and  upon  his  head  he  has  a cap,  embellished 
with  divers  tufts  or  tassels.  All  his  court  distinguish  them- 


Dress. 


1 


716 


JAPANESE. 


selves  frcm  the  laity  by  their  dress.  Their  various  habits  likewise  denote 
their  respective  quality  and  functions.  It  would  be  tedious  to  expatiate  on 
this  variety  of  their  attire,  the  most  remarkable  circumstance  consisting  prin- 
cipally in  the  fashion  of  their  cap,  which  is  the  mark  of  their  distinction. 
Some  wear  it  with  a crape  band,  either  twisted  or  hanging  loosely  down ; 
others  with  a piece  of  silk,  which  falls  over  their  eyes.  They  likewise 
wear  a scarf  over  their  shoulders,  which  may  properly  be  called  their  cere- 
monial. When  they  pay  their  respects,  their  congee  must  be  made  only 
so  low,  as  that  the  bottom  of  the  scarf  may  just  sweep  the  ground  ; and  for 
that  reason,  as  there  are  degrees  of  quality  among  them,  the  scarf  is  either 
longer  or  shorter,  in  proportion  thereto ; and  consequently  their  salutations 
are  either  more  or  less  submissive. 

When  the  Dairi  was  supreme  head  of  the  kingdom,  he  had  no  fixed 
place  of  residence  ; but  at  present,  both  he  and  his  court  are  settled  at 
Authority  of  the  Miaco.  The  emperor  allows  him  a very  strong  life-guard, 
Dairi-  under  the  specious  pretence  of  paying  him  those  honours 

which  are  due  to  his  rank  and  dignity,  and  of  securing  his  sacred  person 
from  any  public  or  private  insults.  It  was  about  the  middle  of  the  twelfth 
century,  that  the  Dairi  was  dispossessed  of  his  sovereignty.  Before  that 
time,  the  civil  and  ecclesiastical  power  was  concentrated  in  one  and  the 
same  monarch ; and  for  a considerable  time  after  this  revolution,  the  secu- 
lar prince  was  so  modest  as  to  be  contented  with  the  title  of  general  or 
viceroy  of  the  crown,  and  willing  to  submit  some  part  of  the  civil  authority 
to  the  supreme  head  of  the  church,  till  the  reign  of  Taiko,  who,  in  the 
year  1585,  made  himself  absolute  monarch,  and  left  the  other  the  empty 
title  only  of  a prince,  without  any  authority  to  support  his  power. 

It  is  the  Dairi’s  province  to  canonize  their  saints,  by  which  must  be 
understood  the  deification  or  exaltation  of  their  illustrious  nobility,  to  the 
rank  of  heroes  and  demi-gods  after  their  decease.  The  Dairi  himself,  who 
is  vice-god  upon  earth,  is  by  his  dignity  entitled  to  canonization.  He 
imagines  himself,  even  in  his  present  state  of  humanity,  so  pure  and  holy 
that  the  Geges  (for  so  they  call  the  laymen)  are  unworthy  to  appear  in  his 
presence.  It  is  a received  opinion  among  them,  that  all  the  gods  conde- 
scend to  pay  him  a formal  visit  once  a year,  that  is,  in  their  tenth  month; 
for  which  reason  it  is  called  the  month  without  a God ; and  as  they  are  all 
assembled  at  the  court  of  their  earthly  vicegerent,  nobody  pays  them  any 
divine  adoration  during  their  residence  here  below. 


The  gods,  who  visit  the  Dairi,  are  obliged  to  watch  round  his  sacred 
person  night  and  day,  during  the  whole  visitation  month.  Father  Floes 
assures  us,  that  three  hundred  and  sixty-six  idols  lodge  in  the  Dairi’s  pa- 
lace, and  that  a select  number  stand  guard  around  h’s  bed  alternately  every 
night.  It  is  added,  that  if  he  happen  to  have  a restless  night,  the  idol  upon 
duty  is  immediately  bastinadoed,  and  banished  the  court  for  a hundred 


1 


PAGAN  NATIONS. 


717 


Hermits. 


days.  In  short,  the  Dairi  is  held  in  such  high  veneration  in  Japan,  that 
the  water  in  which  that  prince  washes  his  feet,  is  looked  upon  as  very 
sacred.  It  is  stored  up  with  the  utmost  precaution,  and  no  one  must  pre- 
sume to  make  use  of  it  for  any  profane  purposes  whatsoever. 

The  Budsdoists  have  a very  large  number  of  pagods,  commodiously  and 
agreeably  .situated,  and  in  them  are  several  altars,  images,  and  statues,  as 
tall  as  men,  all  gilt ; but  the  whole  is  rather  neat  than  mag- 
nificent. As  the  religion  of  Budsdo  is  divided  into  several 
branches,  each  division  has  its  peculiar  mode  of  worship,  with  proper  pa- 
gods and  priests ; and  both  are  dependent  on  one  superior  church  ; in  which 
particular  there  is  but  a trivial  difference  between  them  and  us.  Near 
these  pagods  are  situated  the  convents,  which  are  plentifully  stored  with 
monks,  whose  profession  or  trade  it  is  to  make  atonement  for  the  sins  both 
of  the  living  and  the  dead.  There  are  some  monks  among  these  sects  who 
are  allowed  to  marry,  and  even  to  educate  their  male  issue  in  the  convent 
where  they  are  born. 

There  are  various  orders  of  hermits,  nuns,  &c.,  in  Japan.  Our  limits 
will  permit  us  to  notice  such  only  as  are  most  distinguished.  Among  the 
former  are  the  Jammabos,  or  soldiers  of  the  mountains.  By 
their  institution  they  are  taught  to  fight  manfully,  on  all  occa- 
sions, in  defence  of  their  gods,  and  the  established  religion.  The  solemn 
vow  which  they  make,  is  to  renounce  all  temporal  advantages  for  the 
prospect  of  eternal  happiness,  and  it  is  with  this  godly  view  that  they  un- 
dergo the  severest  mortifications,  impose  upon  themselves  the  most  arduous 
undertakings,  ascend  the  most  craggy  mountains,  and  wash  themselves 
frequently  in  the  coldest  water  in  the  depth  of  the  severest  winter.  The 
more  affluent  of  these  Jammabos  have  their  respective  habitations ; but 
the  poorer  sort  rove  about  from  place  to  place,  and  beg  for  their  daily 
sustenance. 

The  monks  of  these  orders  dress  like  laymen  ; but  their  usual  dress  is 
embellished  with  some  decorations  that  are  rather  uncommon.  They 
wear  a sabre  in  their  girdles,  a little  staff  in  their  hands,  with  a brass  head, 
and  four  rings  of  the  same  metal ; and  in  order  to  excite  the  charity  and 
compassion  of  those  who  pass  by  them,  they  also  carry  a shell,  which  in 
fashion  and  sound  resembles  a horn.  They  frequently  wave  their  staves 
as  they  arc  muttering  some  particular  expressions  in  their  prayers. 

They  wear  about  their  necks  a scarf,  or  rather  a silk  band,  adorned  with 
fringes,  which  is  longer  or  shorter,  according  to  their  respective  qualifica- 
tions. The  form  and  beauty  of  their  fringes  likewise  distinguish  their  qua- 
lity, and  their  cap  is  made  according  to  a very  singular  fashion.  They 
carry  a wallet  upon  their  backs,  with  a book  in  it,  a little  money,  and  a 
Coat.  They  wear  sandals  on  their  feet,  composed  either  of  straw,  or  the 

stalks  of  the  flower  lotos.  This  is  not,  however,  the  only  plant  that  is 
46 


713 


JAPANESE. 


looked  upon  as  sacred;  for  the  Japanese  entertain  the  same  idea  of  the  fir 
and  the  bamboo.  They  imagine,  that  these  plants  have  a supernatural 
influence  over  their  future  fortunes.  The  bamboo  is  deposited  in  the  armo- 
ries of  the  emperor  of  Japan  ; and  his  subjects  look  upon  that  and  fire  as 
emblems  of  his  sacred  majesty. 

These  hermits,  who  originally  professed  Sintoism  in  its  utmost  beauty 
and  extent,  have  entirely  degenerated  from  their  first  institution.  Their 
laws  were  severe,  and  their  establishment  simple;  but  they  have  gradually 
forsaken  and  neglected  the  austerity  of  the  former,  and  the  plainness  of  the 
latter.  They  have  blended  the  worship  of  strange  gods  with  their  Sinto- 
ism, and  all  the  superstitions  and  ceremonies  of  the  Indies  are  added  to 
their  theology.  By  their  laws  they  are  obliged  to  climb  up  to  the  summit 
of  the  most  craggy  mountains ; this  penance,  however,  is  never  performed 
at  present,  but  with  apparent  indifference  and  inattention.  As  their  habita- 
tions are  generally  adjacent  to  some  Mia,  they  in  a very  earnest  and  noisy 
manner  beg  the  charity  and  benevolence  of  all  those  who  pass  by,  in  the 
name  of  the  illustrious  Cami,  to  whose  service  their  temple  is  peculiarly 
devoted  ; at  the  same  time,  giving  them  a long  and  tedious  detail  of  his  life, 
character,  and  miracles,  attended  with  a preposterous  agitation  of  their 
staves,  on  which  a large  number  of  copper  rings  are  fastened;  in  the  inhar- 
monious sound  of  a kind  of  sea-horn,  of  which  they  make  use  instead  of  a 
trumpet.  Their  children  likewise  join  in  the  chorus,  and  are  as  noisy  and 
importunate  as  their  parents. 

The  Bikunis  is  an  order  of  mendicant  nuns  in  Japan,  who  take  on  them- 
selves the  habit  either  from  the  compulsion  of  their  parents,  or  to  gratify 
their  own  vicious  inclinations.  These  female  devotees  are 
in  general  perfect  beauties.  The  poorer  classes,  having 
several  daughters,  endeavour  to  promote  those  who  are  young  and  hand- 
some to  this  mendicant  profession  ; and  some  of  them  solicit  it  for  them- 
selves, from  a secret  persuasion  that  the  strongest  motive  to  love  and  com- 
passion is  beauty.  The  Jammabos  make  no  scruple  of  selecting  their 
wives  out  of  this  society  of  Bikunis,  or  entering  their  daughters  as  religious 
members  among  them.  This  order  of  young  ladies  may  with  propriety  be 
styled  the  nuns  of  Venus,  for  there  are  several  of  them,  who,  after  they 
liave  been  so  complaisant  to  the  public,  as  to  devote  their  charms  for  some 
time  to  its  service,  dedicate  the  remainder  of  their  youth  and  beauty  to  this 
sociable  retreat ; in  short,  they  have  no  one  mark  of  sanctity  about  them, 
but  their  tonsure;  being  obliged  by  the  rules  of  their  order  to  be  shaved. 

The  following  is  a description  of  the  nuptial  ceremony  among  the  Japa- 
nese : — The  bridegroom  and  the  bride  go  out  of  town  by  two  different  ways, 

Nuptial  cere  with  their  respective  retinues,  and  meet  by  appointment  at 

m',|lus-  the  foot  of  a certain  hill.  In  the  retinue  of  the  former,  inde- 

pendently of  his  friends  and  relations,  are  many  carriages  loaded  with  pro- 


PAGAN  NATIONS. 


719 


visions.  Having  arrived  at  the  hill,  to  the  summit  of  which  they  ascend 
by  a flight  of  stairs  made  on  purpose,  they  there  enter  a tent,  and  seat 
themselves,  one  on  the  one  side,  and  the  other  on  the  other,  like  plenipo* 
tentiaries  assembled  at  the  congress  of  peace.  The  parents  of  both  parties 
place  themselves  behind  the  bride,  and  a band  of  musicians  range  them- 
selves behind  the  bridegroom,  but  all  without  the  precincts  of  the  tent.  Both 
their  retinues  stay  below  at  the  foot  of  the  hill.  The  bridegroom  and  the 
bride,  each  with  a flambeau,  then  present  themselves  under  the  tent,  before 
the  god  of  marriage,  who  is  placed  upon  an  altar  there,  having  the  head  of 
a dog,  which  is  a lively  emblem  of  the  mutual  fidelity  requisite  in  a state 
of  wedlock.  The  string  in  his  hands  is  another  symbol  of  the  force  and 
obligation  of  its  bands.  Near  the  god,  and  between  the  two  parties,  stands 
a bonze,  whose  office  is  to  perform  the  marriage  ceremony.  There  are 
several  lighted  lamps  at  a small  distance  from  the  tent,  at  one  of  which  the 
bride  lights  the  flambeau  which  she  holds  in  her  hand,  pronouncing  at  the 
same  time  a form  of  words,  which  axe  dictated  to  her  by  the  bonze ; after 
this  the  bridegroom  lights  his  taper  or  flambeau,  by  that  of  his  intended 
bride.  This  part  of  the  ceremony  is  accompanied  with  loud  acclamations 
of  joy,  and  the  congratulations  of  all  the  friends  and  relations  then  present 
of  the  newly-married  couple.  At  the  same  time  the  bonze  dismisses  them 
with  his  benediction,  and  their  retinue  make  a large  bonfire  at  the  foot  of 
the  hill,  in  which  are  thrown  all  the  toys  and  playthings  with  which  the 
young  bride  amused  herself  in  her  virgin  state.  Others  produce  a distaff 
and  some  flax  before  her,  to  intimate,  that  henceforward  she  must  apply 
herself  to  the  prudent  management  of  her  family  affairs.  The  ceremony 
concludes  with  the  solemn  sacrifice  of  two  oxen  to  the  god  of  marriage. 
After  this  the  newly-married  couple  return  with  their  retinues,  and  the 
bride  is  conducted  to  her  husband’s  house,  where  she  finds  every  room  in 
the  most  exact  order,  and  embellished  in  the  gayest  manner.  The  pave- 
ment and  the  threshold  are  strewed  with  flowers  and  greens,  whilst  flags 
and  streamers  on  the  housetops  seem  to  promise  nothing  but  one  continued 
series  of  delight,  which  may  continue  unfeigned,  in  all  probability,  the  time 
of  the  nuptials,  which  are  celebrated  eight  days  successively. 

The  Japanese  burn  their  dead.  If  the  deceased  be  a person  of  distinc- 
tion, all  his  friends  and  relations,  dressed  in  mourning,  repair  to  the  place 
Funeral  so-  appointed  for  burning  the  corpse,  about  an  hour  before  the 
lemnities.  funeral  procession.  They  are  preceded  by  several  compa- 

nies of  bonzes.  The  deceased,  seated  in  a coffin,  is  carried  by  four  men  ; 
his  head  is  somewhat  inclined  forwards,  and  his  hands  closed,  as  if  in  a 
praying  posture.  The  spot  where  the  body  is  burned  is  surrounded  with 
four  walls,  covered  with  white  cloth,  the  four  gates  only  excepted,  through 
which  they  are  to  enter.  These  gates  front  the  four  cardinal  points  of  the 
compass.  They  dig  a deep  grave  in  the  middle,  which  is  filled  with  *vood, 


720 


TARTARS. 


and  on  each  side  a table  is  placed,  covered  with  all  manner  of  provisions. 
On  one  of  them  stands  a little  chafing-dish,  like  a censer,  full  of  live  coals 
and  sweet  wood.  As  soon  as  the  corpse  is  brought  to  the  brink  of  the 
grave,  they  fasten  a long  cord  to  the  coffin,  which  is  made  like  a little  bed 
for  the  deceased  to  lie  on.  After  they  have  carried  the  little  bed  in  form 
thrice  round  the  grave,  they  lay  it  on  the  funeral  pile,  whilst  the  bonzes 
and  relations  of  the  deceased  call  incessantly  on  the  name  of  his  tutelary 
idol.  After  this,  the  superior  bonze,  that  is,  he  who  marched  at  the  head 
of  the  procession,  walks  three  times  round  the  corpse  with  his  lighted  taper, 
waving  it  three  times  over  his  head,  and  pronouncing  some  mystic  words, 
to  the  meaning  of  which  the  assistants  themselves  are  perfect  strangers. 
The  last  action  denotes  that  the  soul  exists  from  all  eternity,  and  will  never 
cease  to  be  ; but  this  emblem  seems  forced  and  very  obscure.  After  this 
he  throws  away  his  taper,  and  two  of  the  nearest  relations  to  the  deceased 
taking  it  up,  wave  it  thrice  over  the  corpse,  and  then  toss  it  into  the  grave 
But,  according  to  Crasset,  the  bonze  gives  it  to  the  youngest  son  of  the  de- 
ceased, who,  after  there  has  been  a considerable  quantity  of  oils,  perfumes, 
and  aromatic  drugs  poured  into  the  grave,  throws  his  torch  into  it.  During 
the  time  that  the  body  is  consuming  in  the  flames,  the  children,  or  nearest 
relations  of  the  deceased,  advance  towards  the  censer  that  stands  upon  the 
table,  put  perfumes  into  it,  and  then  worship  and  adore  it.  This  ceremony 
being  concluded,  the  friends  and  relations  of  the  deceased  withdraw,  leaving 
none  but  the  populace  and  the  poor  behind  them,  who  either  eat  or  carry 
home  the  entertainment  provided  for  the  deceased. 

SEC.  X.— RELIGIOUS  TENETS,  CEREMONIES,  AND  CUSTOMS  OF 
THE  THIBETIANS  AND  TARTARS. 

The  name  of  the  Grand  Lama  is  given  to  the  sovereign  pontiff,  or  high- 
priest,  of  the  Thibetian  Tartars,  who  resides  at  Patoli,  a vast  palace  on  a 
mountain  near  the  banks  of  Barampooter,  about  seven  miles 

Grand  Lama.  from  Lahassa.  The  foot  of  this  mountain  is  inhabited  by 
twenty  thousand  lamas,  or  priests,  who  have  their  separate  apartments 
around  the  mountain  ; and,  according  to  their  respective  qualities,  are  placed 
nearer,  or  at  a greater  distance  from,  the  sovereign  pontiff.  He  is  not  only 
worshipped  by  the  Thibetians,  but  also  is  the  great  object  of  adoration  for 
the  various  tribes  of  heathen  Tartars  who  roam  through  the  vast  tract  of 
continent  which  stretches  from  the  banks  of  the  Wolga  to  Correa,  on  the 
sea  of  Japan.  He  is  not  only  the  sovereign  pontiff,  the  vicegerent  of  the 
Deity  on  earth,  but  the  more  remote  Tartars  are  said  to  absolutely  regard 
him  as  the  Deity  himself,  and  call  him  God , the  everlasting  Father  of 
Heaven.  They  believe  him  to  be  immortal,  and  endowed  with  all  know- 
ledge and  virtue.  Every  year  they  come  up  from  different  parts  to  wor- 


PAGAN  NATIONS. 


721 


ship,  and  make  rich  offerings  at  his  shrine.  Even  the  emperor  of  China, 
who  is  a Manchou  Tartar,  does  not  fail  in  acknowledgments  to  him  in  his 
religious  capacity ; and  he  actually  entertains,  at  a great  expense  in  the 
palace  of  Pekin,  an  inferior  Lama,  deputed  as  his  nuncio  from  Thibet. 
The  Grand  Lama,  it  has  been  said,  is  never  to  be  seen  but  in  a secret  place 
of  his  palace,  amidst  a great  number  of  lamps,  sitting  cross-legged  on  a 
cushion,  and  decked  in  every  part  with  gold  and  precious  stones ; where 
at  a distance  the  people  prostrate  themselves  before  him,  it  not  being  lawful 
for  any  so  much  as  to  kiss  his  feet.  He  returns  not  the  least  sign  of 
respect,  nor  ever  speaks  even  to  the  greatest  princes  ; but  only  lays  his 
hand  upon  their  heads,  and  they  are  fully  persuaded  they  receive  from 
thence  a full  forgiveness  of  all  their  sins. 

The  Sunniasses,  or  Indian  pilgrims,  often  visit  Thibet  as  a holy  place ; 
and  the  Lama  always  entertains  a body  of  two  or  three  hundred  in  his  pay. 
Besides  his  religious  influence  and  authority,  the  Grand  Lama  is  possessed 
of  unlimited  power  throughout  his  dominions,  which  are  very  extensive. 
The  inferior  Lamas,  who  form  the  most  numerous,  as  well  as  the  most 
powerful  body  in  the  state,  have  the  priesthood  entirely  in  their  hands; 
and,  besides,  fill  up  many  monastic  orders,  which  are  held  in  great  venera- 
tion among  them.  The  whole  country,  like  Italy,  abounds  with  priests; 
and  they  entirely  subsist  on  the  great  number  of  rich  presents  which  are 
sent  them  from  the  utmost  extent  of  Tartary,  from  the  empire  of  the  Great 
Mogul,  and  from  almost  all  parts  of  the  Indies. 

The  opinion  of  those  who  are  reputed  the  most  Orthodox  among  the 
Thibetians  is,  that  when  the  Grand  Lama  seems  to  die,  either  of  old  age  or 
infirmity,  his  soul,  in  fact,  only  quits  a crazy  habitation,  to  look  for  another, 
younger  or  better;  and  it  is  discovered  again  in  the  body  of  some  child  by 
certain  tokens,  known  only  to  the  Lamas  or  priests,  in  which  order  he 
always  appears. 

Almost  all  the  nations  of  the  East,  except  the  Mohammedans,  believe  the 
metempsychosis  as  the  most  important  article  of  their  faith ; especially  the 
inhabitants  of  Thibet  and  Ava,  the  Peguans,  Siamese,  the  greatest  part  of 
the  Chinese  and  Japanese,  and  the  Monguls  and  Kalmucks,  who  changed 
the  religion  of  Schamanism  for  the  worship  of  the  Grand  Lama.  Accord- 
ing to  the  doctrine  of  this  metempsychosis,  the  soul  is  always  in  action, 
and  never  at  rest : for  no  sooner  does  she  leave  her  old  habitation,  than  she 
enters  a new  one.  The  Dalay  being  a divine  person,  can  find  no  better 
lodging  than  the  body  of  his  successor;  or  the  Fo,  residing  in  the  Dalay 
Lama,  which  passes  to  his  successor ; and  this  being  a god  to  whom  all 
things  are  known,  the  Dalay  Lama  is  therefore  acquainted  with  every  thing 
which  happened  during  his  residence  in  his  former  body. 

This  religion  is  said  to  have  been  of  three  thousand  years’  standing;  and 
neither  time,  nor  the  influence  of  men,  has  had  the  power  of  shaking  the 


TARTARS. 


authority  of  the  Grand  Lama.  This  theocracy  extends  as  fully  to  temporal 
as  to  spiritual  concerns. 

Though  in  the  grand  sovereignty  of  the  Lamas,  the  temporal  power  has 
been  occasionally  separated  from  the  spiritual  by  slight  revolutions,  they 
have  always  been  united  again  after  a time ; so  that  in  Thibet  the  whole  con- 
stitution rests  on  the  imperial  pontificate  in  a manner  elsewhere  unknown. 
For  as  the  Thibetians  suppose  the  Grand  Lama  is  animated  by  the  god 
Shaka,  or  Fo,  who  at  the  decease  of  one  Lama  transmigrates  into  the  next, 
and  consecrates  him  an  image  of  the  divinity,  the  descending  chain  of 
Lamas  is  continued  down  from  him  in  fixed  degrees  of  sanctity : so  that  a 
more  firmly  established  sacerdotal  government,  in  doctrine,  customs,  and 
institutions,  than  actually  reigns  over  this  country,  cannot  be  conceived. 
The  supreme  manager  of  temporal  affairs  is  no  more  than  the  viceroy  of 
the  sovereign  priest,  who,  conformable  to  the  dictates  of  his  religion,  dwells 
in  divine  tranquillity  in  a building  that  is  both  temple  and  palace.  If  some 
of  his  votaries,  in  modern  times,  have  dispensed  with  the  adoration  of  his 
person,  still  certain  real  modifications  of  the  Shaka  religion  is  the  only  faith 
they  profess,  the  only  religion  they  follow.  The  state  of  sanctity  which 
that  religion  inculcates,  consists  in  monastic  confidence,  absence  of  thought, 
and  the  perfect  repose  of  nonentity. 

To  give  as  clear  an  account  as  possible  of  this  religion,  little  more  is 
required  than  to  extract  the  ample  account  given  of  it  in  a description  of 
Thibet,  published  in  Green’s  Collection  of  voyages,  and  re-published  in 
Pinkerton. 

Friar  Horace  says,  that  in  the  main  the  religion  of  Thibet  is  the  coun- 
terpart of  the  Romish.  They  believe  in  one  God,  and  a trinity,  but  full  of 
errors  ; a paradise,  hell,  and  purgatory,  but  full  of  errors 
also.  They  make  suffrages,  alms,  prayers,  and  sacrifices  foi 
the  dead  ; have  a vast  number  of  convents  filled  with  monks  and  friars, 
amounting  to  thirty  thousand;  who,  besides  the  three  vows  of  poverty,  obe- 
dience, and  chastity,  make  several  others.  They  have  their  confessors, 
who  are  chosen  by  their  superiors,  and  receive  their  licenses  from  their 
Lama,  as  a bishop,  without  which  they  cannot  hear  confessions, -or  impose 
penances.  They  have  the  same  form  of  hierarchy  as  in  the  Romish 
Church  ; for  the)'-  have  their  inferior  Lamas,  chosen  by  the  Grand  Lama, 
who  act  as  bishops  in  their  respective  diocesses,  having  under  them  simple 
Lamas,  who  are  the  religious.  To  these  may  be  added,  the  use  of  holy 
water,  crosses,  beads,  and  other  matters. 

The  chief  object  of  worship  in  this  country,  is  the  same  which  in  China 
is  called  Fo,  but  by  the  Lamas  in  Thibet,  La.  This  prince,  who  was  born 
one  thousand  and  twenty-six  years  before  Christ,  and  reigned  in  a part  ol 
India  called  Chantyencho,  or  as  others  say,  Si-tyen,  gave  himself  out  to  be 
God,  assuming  human  flesh;  and  when  he  died,  it  was  pretended,  that  he 


Creed  of  the 
Thibetians. 


PAGAN  NATIONS. 


723 


Titles  of  the 
Grand  Lama. 


only  withdrew  for  a while,  and  would  appear  again  in  a determinate  time: 
as  he  actually  did,  if  the  testimony  of  his  devout  disciples,  the  writings  of 
the  primitive  fathers  among  them,  and,  in  short,  the  tradition  and  authority 
of  the  whole  church,  from  age  to  age,  down  to  the  present,  are  at  all  to  be 
regarded  in  proof.  And  this  imposture  has  been  practised  since  as  often 
as  there  has  been  occasion  for  it : so  that  the  god  La  still  lives,  and  is  cor 
porally  present  in  the  person  of  the  Dalay  Lama.  In  which  respect,  the 
church  of  Thibet  has  infinitely  the  advantage  of  the  Romish,  inasmuch  as 
the  visible  head  of  it  is  considered  to  be  God  himself,  not  his  vicar,  or 
deputy;  and  the  incarnate  deity,  who  is  the  object  of  divine  worship, 
appears  alive  in  human  shape  to  receive  the  people’s  adorations:  not  in  the 
form  of  a senseless  bit  of  bread,  or  playing  at  bo-peep  in  a diminutive  wafer, 
which  would  be  too  gross  a cheat  to  impose  on  the  understandings  of  the  Thi- 
betians,  however  ignorant  and  superstitious  the  missionaries  represent  them. 

The  Great  Lama,  who,  as  we  said  before,  is  La,  or  Fo  incarnate,  is, 
according  to  Grueber,  called  in  the  country.  Lama  Konju,  or  the  Eternal 
Father.  He  is  also  styled  Dalay  Lama.  The  same  author 
says,  in  another  letter,  that  Great  Lama  signifies  the  Great 
High  Priest  and  Lama  of  Lamas;  as  he  is  also  styled  the  High  Priest 
of  High  Priests.  These  last  titles  regard  only  his  office,  or  degree,  in 
his  ecclesiastical  or  religious  capacity  ; but  with  respect  to  his  divine 
nature,  or  quality,  which  entitles  him  to  be  adored  as  God,  the)'-  term  him 
likewise  the  heavenly  Father,  ascribing  to  him  all  the  attributes  of  the 
true  deity;  as,  that  he  is  omniscient,  and  that  all  things  are  open  to  his 
view,  even  the  secrets  of  the  heart.  If,  at  any  time,  he  asks  questions,  it  is 
not,  say  they,  for  sake  of  information,  but  to  remove  the  scruples  of  the 
incredulous  and  disaffected.  They  believe  that  Fo  (or  La)  lives  in  him  : 
hence  those  of  his  religion  in  China  call  him  Ho-fo,  or  the  living  Fo.  In 
consequence  of  this  persuasion,  he  is  held  to  be  immortal,  and  that,  when 
in  appearance  he  dies,  he  only  changes  his  abode;  that  he  is  born  again  in 
an  entire  body,  and  the  happy  place  of  his  residence  is  revealed  by  certain 
pretended  tokens,  which  the  Tartarian  nrinces  themselves  are  obliged  to 
learn  of  the  other  Lamas ; who  only  know  the  child  appointed  by  the  pre- 
ceding Grand  Lama  to  succeed  him. 

To  keep  up  this  opinion  of  his  immortality,  the  Lamas  after  his  death 
seek,  throughout  the  whole  kingdom,  for  another  person,  as  like  unto  him, 
in  all  respects,  as  may  be,  to  supply  his  place  ; and  thus  he 

His  successor.  , , .... 

has  undergone  a new  resurrection,  or  incarnation,  seven  times 
since  his  first  appearance.  Bernier  relates  the  matter  thus,  as  he  had  it 
from  a Lama  physician.  When  the  great  Lama  is  old,  and  ready  to  die, 
he  assembles  his  council,  and  declares  to  them,  that  now  he  was  passing 
into  the  body  of  a little  child,  lately  born;  that  when  this  child,  who  was 
bred  up  with  great  care,  was  six  or  seven  years  of  age,  they  (by  way  of 


724 


TARTARS. 


trial)  laid  before  him  a parcel  of  household  goods  mixed  with  his  own,  which 
yet  he  could  distinguish  from  the  rest:  and  this,  he  said,  was  a manifest 
proof  of  the  transmigration. 

Grueber  says,  that  this  belief  is  propagated  by  the  policy  of  their  kings, 
and  those  who  are  in  the  secret  of  this  cheat,  in  conjunction  with  the 
Lama  Konju.  The  popish  missionaries  rail  heavily  at  this  imposture, 
calling  it  wicked  and  diabolical,  as  if  besides  transubstantiation,  which  is 
worse,  they  had  no  other  impostures  in  their  own  religion.  But  it  is  done, 
doubtless,  out  of  envy;  because  they  have  none  which  redounds  so  much 
to  the  honour  and  wealth  of  themselves. 

Grueber  says,  the  Great  Lama  sitteth  in  a remote  apartment  of  his 
palace,  adorned  with  gold  and  silver,  and  illuminated  with  lamps,  in  a lofty 
Homage  paid  to  P^ace  like  a couch,  covered  with  costly  tapestry.  In  ap- 
him*  proaching  him,  his  votaries  fall  prostrate  with  their  heads  to 

the  ground,  and  kiss  him  with  incredible  veneration.  Thus,  adds  the 
Jesuit,  hath  the  devil,  through  his  innate  malignity,  transferred  to  the  wor- 
ship of  this  people  that  veneration  which  is  due  only  to  the  Pope  of  Rome, 
Christ’s  vicar,  in  the  same  manner  as  he  hath  done  all  the  other  mysteries 
of  the  Christian  religion. 

„ The  same  author  further  observes,  that  he  always  appears  with  his  face 
covered ; letting  none  see  it  but  those  who  are  in  the  secret : that  he  acts 
his  part  extremely  well,  while  the  Lamas  or  priests,  who  are  perpetually 
about  him,  attend  him  with  great  assiduity,  and  expound  the  oracles  that 
are  taken  from  his  mouth.  Here  it  must  be  noted,  that  Grueber  learns  all 
he  writes  concerning  the  Great  Lama  from  the  citizens  of  Barantola;  for  the 
missionaries  could  not  see  him,  no  Christian  being  admitted  into  his  pre- 
sence, nor,  indeed,  any  body  of  a different  religion,  without  adoring  the 
pretended  deity:  however,  they  took  an  exact  copy  of  his  picture,  as  it  was 
exposed  to  view  in  the  entrance  of  the  palace;  to  which  they  paid  the  same 
veneration  as  to  himself  in  person. 

Bentink  tells  us,  that  at  the  foot  of  the  high  mountain  near  Putala, 
whereon  the  Dalay  Lama  resides,  about  twenty  thousand  Lamas  dwell  in 
several  circles  round  it,  according  as  the  rank  and  dignities  which  they 
possess  render  them  more  worthy  to  approach  the  person  of  their  sovo- 
leign  pontiff. 

According  to  the  account  transmitted  by  Regis  the  Grand  Lama  sits 
cross-legged  on  a kind  of  altar,  with  a large  and  magnificent  cushion  under 
him  ; where  he  receives  the  compliments,  or  rather  adorations,  not  only  of 
his  own  subjects,  but  of  prodigious  multitudes  of  strangers;  who  make  long 
Journeys  to  offer  him  their  homage,  and  obtain  his  blessing.  Some  even 
travel  there  from  India,  who  never  fail  to  enlarge  before  him  upon  their 
own  merit,  and  magnify  the  sufferings  they  have  undergone  in  their  pain- 
ful pilgrimage.  But  next  to  the  people  of  Thibet,  the  Tartars  are  mc*t 


PAGAN  NATIONS. 


725 


devoted  to  the  Grand  Lama,  some  of  whom  resort  to  Lasa  from  the  most 
distant  corners. 

Princes  are  no  more  excused  from  this  servile  adoration  than  the  mean- 
est of  their  subjects ; nor  do  they  meet  with  more  respect  from  the  Grand 
Lama,  who  never  moves  from  his  cushion,  nor  any  other  way  returns  the 
salute.  He  only  lays  his  hand  upon  the  head  of  the  worshippers,  who  then 
think  all  their  sins  pardoned.  The  Lamas  who  drew  the  map  observed, 
that  in  receiving  the  emperor’s  ambassador,  he  did  not  kneel  like  the  Tar- 
tar princes;  but  when  he  inquired  after  Kang-ki’s  health,  resting  upon  one 
hand,  he  only  made  a small  motion,  as  if  he  intended  to  rise  from  his  seat. 
He  was  at  that  time  dressed  in  a red  habit  of  woollen  frieze,  such  as  the 
common  Lamas  wear,  with  a yellow  hat  gilt. 

Grueber  assures  us  that  the  grandees  of  the  kingdom  are  very  eager  to 
procure  the  excrements  of  this  divinity,  which  they  usually  wear  about 
their  necks  as  relics.  In  another  place,  he  says  that  the  Lamas  make  a 
great  advantage  by  the  large  presents  they  receive  for  helping  the  grandees 
to  some  of  his  excrements,  or  urine ; for  by  wearing  the  first  about  their 
necks,  and  mixing  the  latter  with  their  victuals,  they  imagine  themselves 
to  be  secure  against  all  bodily  infirmities.  In  confirmation  of  this,  Ger- 
billion  informs  us,  that  the  Mongols  wear  his  excrements  pulverized  in 
little  bags  about  their  necks,  as  precious  relics,  capable  of  preserving 
them  from  all  misfortunes,  and  curing  them  of  all  sorts  of  distempers. 
When  this  Jesuit  was  on  his  second  journey  into  Western  Tartary,  a 
deputy  from  one  of  the  principal  Lamas  offered  the  Emperor’s  uncle 
a certain  powder,  contained  in  a little  packet  of  very  white  paper,  neatly 
wrapped  up  in  a scarf  of  very  white  taffety:  but  that  prince  told  him,  that 
as  it  was  not  the  custom  of  the  Manchews  to  make  use  of  such  things,  he 
durst  not  receive  it.=  The  author  took  this  powder  to  be  either  some  of 
the  Gr^at  Lama’s  excrements,  or  the  ashes  of  something  that  had  been 
used  by  him. 

Trophies  are  erected  on  the  tops  of  the  mountains  in  honour  of  the 
Great  Lama,  for  the  preservation  of  men  and  cattle.  All  the  kings,  who 
profess  the  religion  of  the  Great  Lama,  before  they  are  inaugurated,  send 
ambassadors,  with  very  rich  presents,  to  crave  his  benediction,  as  a means 
to  render  their  reigns  happy. 

Formerly,  the  Dalay  Lama  was  a mere  spiritual  prince  ; but  he  has 
now  become  a temporal  one  also,  with  a large  patrimony;  the  Chian  of  the 
Eluths,  who  conquered  it  in  the  seventeenth  century, 
a present  of  it,  which  is  a much  larger 
patrimony  than  that  called  St.  Peter’s,  usurped  by  the  popes.  Yet,  for  all 
this,  Bentink  informs  us,  that  he  does  not  meddle,  in  any  sort,  with  the 
temporality  of  his  dominions,  or  suffer  any  of  his  Lamas  to  meddle  with 
it ; hut  puts  all  secular  matters  under  the  government  of  two  Khans  of  the 


having  made  him 


726 


TARTARS. 


Kalmucks,  who  are  to  furnish  him  with  all  things  necessary  for  the  main- 
tenance of  his  family.  When  he  has  any  political  affairs  to  transact, 
it  is  the  Deva,  (or  Tipa,  a sort  of  plenipotentiary,)  who  acts  under  his 
orders. 

The  religion  of  the  Great  Lama  seems  to  be  more  extended  than  any 
other  in  the  world  : for  besides  Thibet,  which  is  its  native  seat,  it  has 
Extent  of  this  sPread  itself  overall  the  Indies,  China,  and  Western  Tar- 
reiigion,  &c.  tary,  from  one  end  to  the  other.  It  is  true,  the  provinces  of 
the  Indies  and  China  have,  many  ages  ago,  thrown  off  his  jurisdiction,  and 
set  up  chief  priests  of  their  own,  who  have  modelled  the  religion  of  their 
respective  countries  according  to  their  different  fancies  or  interest.  But 
Thibet,  and  the  greater  part  of  Tartary,  are  still  subject  to  him  in  spirituals. 
The  better  to  govern  this  vast  dominion,  he  constitutes  deputies,  or  vicars, 
to  officiate  in  his  stead.  These  are  called  Hutuktus,  or  Khutuktus;  which, 
according  to  Regis,  are  chosen  from  among  the  disciples  of  the  Great 
Lama.  It  is  esteemed  a real  happiness  to  be  admitted  into  the  number  of 
these  last,  which  never  exceeds  two  hundred  ; and  they  on  whom  the 
honour  of  Hutuktu  is  conferred  are  considered  as  so  many  lesser  Fos;  they 
are  neither  confined  to  the  pagods,  nor  limited  to  Thibet,  but  settle  where 
they  please  ; and  soon  acquire  great  riches,  by  the  offerings  of  their  nume- 
rous worshippers.  One  of  them  who  resided  among  the  Kalka  Mongols, 
about  the  beginning  of  the  last  century,  set  up  for  himself,  in  opposition  to 
his  master,  assuming  all  the  privileges  and  powers  which  the  Grand  Lama 
pretends  to ; and,  in  all  likelihood,  others  from  time  to  time  will  follow  his 
example. 

For  keeping  up  discipline  and  order  in  ecclesiastical  matters,  there  is  a 
kind  of  hierarchy  in  Thibet,  consisting  of  church  officers,  answering  to  the 
archbishops,  bishops,  and  priests.  They  have  also  their  priors,  abbots,  and 
abbesses,  superiors,  provincials,  or  such-like  degrees,  for  ordering  what 
concerns  the  regular  clergy.  The  Lamas,  or  priests,  who  preside  over  the 
temples  throughout  the  country,  are  sent  from  the  college  of  the  Lama’s  dis- 
ciples before  mentioned.'  The  other  Lamas  officiate  as  assistants  at  divine 
service  in  the  churches  and  monasteries ; or  go  abroad  on  the  mission  into 
foreign  countries. 

Regis  says,  the  Lamas  generally  wear  a woollen  frieze  like  ours,  but  nar- 
rower, and  not  so  close ; yet  it  is  lasting,  and  retains  its  colour.  They  use, 
besides  the  hat,  different  kinds  of  bonnets,  according  to  their  several  digni- 
ties ; one  of  which  is  somewhat  remarkable,  as  it  resembles  our  bishops’ 
mitres,  but  they  wear  the  slit  before. 

The  Great  Lama’s  colour  is  red;  but  as  the  emperor  of  China  has  gained 
some  footing  in  Thibet,  those  of  his  party,  as  well  as  all  the  Mongol  and 
Kalka  Lamas,  wear  yellow.  Bentink,  speaking  of  these  latter,  observes, 
that  they  go  habited  in  long  yellow  robes,  with  great  sleeves,  which  they 


PAGAN  NATIONS. 


727 


bind  about  their  waist  with  a girdle  of  the  same  colour,  two  fingers  broad. 
They  have  the  head  and  beard  shaved  very  close,  and  wear  yellow  hats. 
They  always  carry  a great  pair  of  beads  of  coral,  or  yellow  amber,  in  their 
hands,  which  they  turn  incessantly  between  their  fingers,  saying  prayers 
to  themselves  after  their  manner.  The  nuns  wear  very  nearly  the  same 
dress,  excepting  that  they  wear  bonnets  edged  with  fur,  instead  of  hats, 
which  the  Lamas  wear. 

There  are  several  princes  in  Thibet,  who  assume  the  Lama  habit,  and, 
under  the  titles  of  the  Grand  Lama’s  principal  officers,  act  almost  inde- 
pendently of  him.  The  dignity  of  Lama  is  not  limited  to  the  natives  of 
Thibet  alone.  The  Tartars  and  Chinese,  who  are  equally  ambitious  of 
this  honour,  go  to  Lassa  to  obtain  it. 

The  multitude  of  Lamas  in  Thibet  is  incredible,  hardly  a family  being 
without  one,  either  out  of  their  devotion,  or  expectations  of  preferment  in 
the  Grand  Lama’s  service.  The  rules  of  the  Lamas  are  too  many  and  bur- 
densome to  be  observed  by  one  Lama ; therefore  they  divide  the  load 
among  them,  one  confining  himself  to  this  particular  duty,  and  another  to 
that ; but  they  are  all  obliged  to  conform  to  celibacy,  as  well  as  to  renounce 
worldly  grandeur  and  employments. 

As  to  their  character,  if  you  will  take  it  from  their  greatest  adversaries, 
the  missionaries,  most  of  them  are  debauched ; yet  they  govern  princes, 
who  offer  them  the  chief  place  in  assemblies,  and  are  blindly  followed  by 
their  votaries,  who  give  them  the  best  of  what  they  have.  Some  of  them 
are  tolerably  skilled  in  medicine ; others  have  some  notion  of  astronomy, 
and  can  calculate  eclipses.  Bernier  met  with  one  of  these  Lama  physi- 
cians at  Kashmir,  who  came  in  the  train  of  an  ambassador  from  Great 
Thibet.  He  had  with  him  a book  of  recipes,  which  he  would  by  no  means 
part  with. 

The  religion  of  the  Chinese  and  Russian  Tartar  tribes  is  a mixture  of 
Lamaism,  Islamism,  and  Gentooism,  partaking,  in  some  cases,  also  of  a 

Chinese  and  resemblance  of  the  corruptions  of  the  Greek  and  Roman 
tr!besan  arUr  churches.  The  idolatrous  tribes  principally  follow  the  wor- 
ship of  the  Grand  Lama ; but  even  a grosser  species  of  idolatry  is  followed 
by  some  of  the  Tartars,  particularly  some  of  the  Cossacks,  who  inhabit  the 
borders  of  China. 

Some  of  them  are  the  grossest  idolaters,  and  worship  little  rude  images, 
which  generally  consist  of  a small  bit  of  wood  a few  inches  in  length ; the 
upper  part  is  rounded  off,  and  adorned  with  some  rude  marks  to  resemble 
the  human  features,  and  being  thus  prepared,  the  figure  is  dressed  up  in 
rags.  In  fine  weather  and  prosperous  seasons,  they  caress  these  ragged 
deities,  but  are  apt  to  treat  them  very  roughly  when  the  contrary  happens. 

Others  of  the  Tartars  profess  a belief  in  the  existence  of  one  supreme 
God,  the  creator  of  all  things,  who  has  divided  the  government  of  the 


TARTARS. 


70  c; 

world,  and  the  destiny  of  men,  among  a great  number  of  subaltern  divini- 
ties, who  are  left  to  act  according  to  their  own  pleasure,  and  consequently 
whose  favour  it  is  necessary  to  obtain  by  special  acts  of  homage  and 
attention. 

It  is  the  custom  among  some  of  the  Tartar  nations  to  burn  their  dead, 
and  inter  their  ashes  on  an  eminence,  upon  which  they  raise  a heap  of 
stones,  and  place  on  it  little  banners ; but  the  greater  part  of  the  Pagan 
Tartars  bury  their  dead,  and  with  each  man  his  best  horse  and  movables, 
for  his  use  in  the  other  world.  Others,  however,  throw  their  dead  into 
open  fields,  to  be  devoured  by  the  dogs,  of  which  many  run  wild,  and  some 
are  kept  for  this  purpose.  If  the  bodies  are  thus  devoured  by  any  number 
exceeding  six,  they  think  honourably  of  the  deceased ; otherwise  he  is  a 
disgrace  to  his  relations. 

On  some  of  the  skirts  of  the  villages  are  seen  tombs,  which  are  larger 
and  better  built  than  the  houses : each  of  them  encloses  three,  four,  or  five 
biers,  of  a neat  workmanship,  ornamented  with  Chinese  stuffs,  some  pieces 
of  which  are  brocade.  Bows,  arrows,  lines,  and,  in  general,  the  most 
valuable  articles  belonging  to  these  people,  are  suspended  in  the  interior  of 
the  monuments,  the  wooden  door  of  which  is  closed  with  a bar,  supported 
at  its  extremities  by  two  props. 

Although  no  external  distinction  seems  to  exist  between  the  living  inha- 
bitants, yet  the  same  cannot  be  said  of  the  dead,  whose  ashes  repose  in  a 
style  of  greater  or  less  magnificence,  according  to  their  wealth  ; it  is  pro- 
bable that  the  labour  of  a long  life  would  scarcely  defray  the  expense  of 
one  of  these  sumptuous  mausolea  ; which,  however,  bear  no  comparison 
with  the  monuments  of  more  civilized  people.  The  bodies  of  the  poorest 
inhabitants  are  exposed  in  the  open  air,  on  a bier,  placed  upon  a stage, 
supported  by  stakes.  They  all  appear  to  hold  their  dead  in  great  vene- 
ration, and  to  employ  the  whole  of  their  industry  and  ingenuity  in  procur- 
ing them  an  honourable  burial.  They  are  interred  with  their  clothes  on, 
and  the  arms  and  implements  that  they  made  use  of  when  alive  ; and  it 
would  probably  be  esteemed  sacrilege  to  take  any  of  these  away. 

The  Mongols  on  the  frontiers  of  China  have  built  several  temples  in  the 
countries  which  they  inhabit : one  of  these  is  near  the  river  Tchikoi.  It 
was  formerly  their  principal  temple,  and  the  Lama  who  offi- 

The  Mon0ois.  cjate(j  ^ere  hac[  superintendence  of  all  the  others.  There 
is  another  spacious  edifice  of  this  kind,  twenty-five  wersts  from  the  town 
of  Selinginsk,  to  the  south-west  of  the  lake  of  Kulling  Noor,  which  pos- 
sesses the  supremacy  over  four  others. 

The  Bouraits  and  Bourettes,  of  Mongol  origin,  were  not  known  till  the 
17th  century,  the  period  of  the  conquest  of  the  west  part  of 
Siberia  by  the  Russians.  They  also  reside  on  the  frontiers 
of  China,  in  the  government  of  Irkutzk,  along  the  Angara  and  the  Lena, 


PAGAN  NATIONS. 


729 


to  the  south  of  Lake  Baikal,  and  in  Daouria.  Their  number  is  estimated 
at  ninety-three  thousand.  Still  attached  to  a roving  life,  they  have  no  other 
habitations  than  huts  made  with  poles,  and  covered  with  pieces  of  felt  tied 
with  hair-ropes.  The  fire  occupies  the  centre.  The  huts  of  each  family 
form  a small  village.  Their  furniture  is  very  simple  : broad  benches  serve 
for  a bed  , they  have  a pillow  of  hair  or  feathers,  under  which  they  put 
the  casket  containing  their  most  valuable  effects. 

The  religion  of  the  Bouraits  is  a mixture  of  Lamaism  and  Shamanism. 
In  their  huts  they  have  wooden  jdols,  naked  or  clothed  ; others  are  of  felt, 
tin,  or  lamb’s-skin  ; and  others  again  rude  daubings  with  soot  by  the  Sha- 
mans, who  give  them  arbitrary  names.  The  women  are  not  allowed  to 
approach  or  to  pass  before  them.  The  Bourait,  when  he  goes  out,  or 
returns  to  his  hut,  bows  to  his  idols,  and  this  is  almost  the  only  daily  mark 
of  respect  he  pays  them.  He  annually  celebrates  two  festivals  in  honour 
of  them,  and  at  these  men  only  have  a right  to  be  present.  The  priests 
preside  at  a sacrifice : a sheep  is  commonly  chosen  for  the  victim,  which 
they  slaughter  by  ripping  open  the  belly ; the  heart  is  then  taken  out, 
and  the  Shaman  places  a small  flock  of  wool  cut  from  the  back  in  the 
lungs,  which  ceremony  is  designed  to  preserve  the  other  sheep  from  all 
kinds  of  diseases.  The  flesh  is  afterwards  separated  from  the  bones, 
dressed,  and  set  before  the  idols,  where  it  is  left  the  whole  time  the  Sha- 
man is  singing.  When  he  has  finished,  he  repeats  fresh  prayers,  with 
abundance  of  ceremonies,  throwing  into  the  fire  four  spoonfuls  of  broth, 
and  as  many  small  pieces  of  meat ; the  rest  is  distributed  among  the  com- 
pany. Before  he  dismisses  the  assembly,  the  priests  set  up  a flesh  song, 
much  more  obstreperous  than  the  first,  accompanied  with  shivering,  leap- 
ing, and  howling,  pronouncing  the  names  of  different  demons,  which  makes 
the  Bouraits  believe  that  he  is  cursing  them,  and  will  thereby  prevent  those 
spirits  from  injuring  them  or  their  herds.  Particular  sacrifices  take  place 
on  occasion  of  a journey,  sickness,  or  accident. 

THE  JUKOGAIES  AND  THE  JTKUTZES. 

The  Jukogaies,  who  are  inhabitants  of  the  parts  adjacent  to  Lena,  pay 
divine  honours  to  their  dead,  after  they  have  hung  up  and  dried  their 
skeletons  in  the  air,  and  adorned  them  with  necklaces  made  of  glass.  The 
Jukutzes  seem  to  acknowledge  the  existence  of  a god,  who  is  their  creator 
and  preserver,  and  the  all-wise  disposer  of  good  and  evil.  They  have  an 
annual  festival,  which  they  celebrate  every  spring  with  a great  degree  of 
solemnity — that  is,  by  kindling  a large  bonfire,  which  must  be  kept  up  as 
long  as  the  festival  lasts,  and  abstaining  the  whole  time  from  all  kinds  of 
liquors,  they  being  destined  only  for  libations,  which  consist  in  pouring 
their  common  drink  eastward  into  the  fire.  In  this  ceremony  there  seems 
to  be  a kind  of  religious  adoration  paid  to  that  element. 


730 


TARTARS. 


CALMONES-BARABINSKI. 

There  are  some  Calmones-Barabinski,  who  have  a clumsy  wooden  idol 
for  their  god,  dressed  like  a merry-andrew,  in  a party-coloured  coat.  This 
idol  is  locked  up  in  a cabinet,  when  they  are  indolent  and  inactive  at  home ; 
but  they  take  it  along  with  them  when  they  go  hunting  or  coursing  in  the 
fields.  On  those  public  occasions  he  is  carried  in  procession  in  an  open 
chariot,  which  is  kept  for  such  particular  purposes,  and  the  first  beast 
which  is  met  with  is  sacrificed  to  his  honour.  If  the  chase  has  proved 
successful,  the  idol,  at  their  return,  is  placed  in  his  niche  at  the  very  sum- 
mit of  a hut,  which  is  adorned  from  top  to  bottom,  before,  behind,  and  on 
each  side,  with  marten-skins  and  sable-skins,  the  spoils  of  the  chase ; and 
these  hang  there  till  the  weather  perfectly  destroys  them.  It  would  be 
looked  upon  as  a profanation,  and  an  act  of  sacrilege,  to  make  use  of  them 
on  any  common  occasion,  or  sell  them  to  strangers,  who  might  employ  them 
to  their  own  use. 

THE  TUNGUSES. 

The  Tunguses,  who  are  inhabitants  of  almost  all  the  eastern  parts  of 
Siberia,  practise  the  same  kind  of  idolatrous  worship.  They  acknowledge 
a god,  who  is  called  Sahamman,  the  creator  of  all  things;  but  they  never 
make  their  applications  to  him  in  times  of  distress,  whether  public  or  pri- 
vate ; but  they  pay  their  devotions  to  some  particular  wooden  idols,  of  about 
a foot  and  a half  long,  carved  only  with  a knife,  which  are  treated  with 
veneration  or  contempt,  accordingly  as  they  give  their  adorers  occasion 
either  to  expostulate  with  or  applaud  them. 

THE  WOGULTZES. 

The  Wogultzes,  as  well  as  the  Tunguses,  entertain  some  idea  of  a god, 
who  created  all  things.  They  acknowledge,  likewise,  the  resurrection  of 
the  dead,  and  believe  that  the  wicked  will  then  be  punished,  and  the  right- 
eous be  rewarded.  Their  public  worship  consists  in  assembling  once  a 
year,  about  autumn,  to  sacrifice  in  an  adjacent  wood  one  beast  of  every 
species.  After  which  they  hang  up  their  skins  on  the  most  beautiful  trees 
in  the  forest,  and  prostrate  themselves  before  them.  This  annual  festival 
concludes  with  regaling  themselves  on  the  flesh  of  their  sacrifices  ; after 
which  they  return  home,  and  think  themselves  discharged  from  all  religious 
duties  for  the  current  year. 

THE  CIRCASSIAN  TARTARS. 

The  Circassian  Tartars  are  reckoned  as  Mohammedans  and  Greeks,  there 
being  several  of  both  those  persuasions  among  them ; idolatry,  neverthe- 
less, has  a prevailing  power  over  them.  When  any  person  of  distinction 


PAGAN  NATIONS. 


731 


among  them  dies,  they  sacrifice  a he-goat,  hang  up  his  skin  upon  a high 
pole  in  the  middle  of  the  town,  and  come  one  after  another  to  pay  it  divine 
adoration.  This  skin  is  never  taken  down  till  some  other  person  of  dis- 
tinction dies ; and  then  they  put  a fresh  one  in  its  place.  John  de  Luca, 
in  his  account,  informs  us  that  they  sacrifice  rams,  and  call  those  victims 
Ourbans ; and,  moreover,  that  the  places  where  the  sacrifices  are  made 
are  deemed  so  sacred,  that  the  most  determined  thief  among  them  will 
never  venture  to  touch  the  least  thing  that  is  carried  to  them.  He  adds 
likewise,  “ that  there  are  bows,  arrows,  and  scimitars  hung  on  the  trees 
in  these  sacred  places,  as  public  testimonies  that  they  have  performed  their 
vows.” 


THE  OSTIACS. 

The  Ostiacs,  who  inhabit  the  southern  parts  of  the  Samoides,  from  the 
Irtis  and  Oby  to  the  river  Jenitzea,  have  likewise  two  sorts  of  idols;  so 
that  in  all  probability  it  is  a received  custom  all  over  Tartary.  This,  on 
the  whole,  does  not  differ  from  the  practice  of  all  other  known  idolaters, 
who  never  fail  to  add  to  their  public  gods  their  lares  and  guardian  deities. 
Their  public  idols  are,  for  the  most  part,  placed  on  the  top  of  the  most 
agreeable  mountains  they  can  find,  or  in  the  middle  of  their  forests,  in 
small  wooden  huts,  with  commodious  apartments  contiguous  to  them,  in 
which  they  deposit  the  bones  of  those  beasts  which  have  been  sacrificed 
in  honour  of  those  idols.  They  have  no  stated  days  nor  hours  for  the 
regular  performance  of  their  sacrifices.  They  only  supplicate  their  gods 
when  they  stand  in  need  of  their  assistance  ; but  the  priests,  indeed,  use 
their  utmost  endeavours  to  make  the  people  shake  off  this  shameful  indif- 
ference. These  priests  have  no  regular  call  or  ordination ; every  ancient 
housekeeper  having  sufficient  authority  of  his  own  to  exercise  the  priest- 
hood. And,  accordingly,  the  worship  of  their  public  idols  is  somewhat 
more  regular,  as  it  is  instituted  by  an  authority  more  ancient  and  better 
known.  They  are  peculiarly  fond  of  these  idols,  and  the  good  old  men 
recommend  them  to  their  children.  Their  sacrifices  consist  in  the  fat  of 
fish,  and  in  beasts  of  various  kinds.  The  victim  is  exposed  in  the  pre- 
sence of  the  gods,  with  its  legs  tied,  and  after  that  the  celebrant,  or  officiat- 
ing priest,  lays  before  them,  in  the  warmest  terms,  the  petitions  of  their 
humble  supplicants.  During  this  kind  of  prayer,  one  of  the  assistants 
stands  with  his  bow  levelled  at  the  victim,  and  as  soon  as  the  priest  has 
concluded,  and  struck  the  beast  upon  the  head,  he  discharges  his  arrow, 
and  another  thrusts  a stake  through  its  body.  After  this  they  take  it  by 
the  tail,  and  drag  it  along  three  times  into  the  presence  of  the  idol.  The 
blood  is  preserved  in  a vessel  consecrated  for  that  particular  purpose,  some 
part  of  which  is  used  in  sprinkling  the  hut  of  the  idol ; another  part  is 
drunk  among  them,  and  the  mouth  of  the  idol  is  besmeared  with  the 


1 


732  TARTARS. 

remainder.  It  is  almost  a universal  custom  among  the  Tartars  to  hang  up 
the  head,  feet,  tail,  and  skin,  of  the  victim  upon  some  particular  trees;  to 
regale  themselves  with  the  flesh,  and  to  sing  before  and  after  their  solemn 
entertainment.  After  this  they  rub  the  mouth  of  the  idol  a second  time 
with  the  remaining  fat  of  the  sacrifice.  They  frequently  pay  the  same 
deference  and  respect  even  to  their  domestic  idols.  The  ceremony  being 
over,  the  whole  assembly  shout  for  joy,  and  wave  their  sticks  in  the  air, 
in  honour  of  the  soul  of  their  idol,  which,  according  to  their  notion,  returns 
home  after  she  has  assisted  at  her  own  festival ; from  which  it  is  plain  and 
manifest,  that  however  savage  and  stupid  they  are  represented  to  be,  they 
are  not  so  senseless  as  to  imagine  that  a stock  or  stone  is  absolutely  the 
object  which  they  ought  to  adore.  The  bear  has  likewise  some  part  in 
their  divine  worship.  As  soon  as  they  have  killed  the  creature,  they  pull 
off  its  skin,  and  hang  it,  in  the  presence  of  their  idol,  upon  a very  high 
tree  ; they  afterwards  revere  it,  and  excuse  themselves  with  doleful  lamen- 
tations, as  if  they  repented  of  the  impious  deed.  They  ridiculously  plead 
that  it  was  the  arrow,  and  not  they  who  gave  the  fatal  wound,  and  that  the 
feathers  added  wings  to  its  unhappy  flight.  This  extravagance  is  grounded 
on  a received  notion  among  them,  that  the  soul  of  this  beast  roving  about 
the  woods,  from  one  side  to  the  other,  will  take  the  first  opportunity  of  gra- 
tifying his  resentment,  in  case  they  do  not  take  timely  care  to  appease  its 
wrath,  and  make  it  some  suitable  reparation. 

By  the  description  of  the  idols  of  the  Ostiacs,  we  may  plainly  discern 
that  they  bear  some  affinity  to  the  Talismans ; and  it  is  very  probable  that 
the  infinite  number  of  ancient  idols  in  general  owe  their  rise  to  the  Talis- 
mans, unless  we  should  be  more  inclined  to  believe  that  the  Talismans 
themselves  were  originally  idols.  One  of  the  idols  of  the  Ostiacs  was  a 
brazen  goose,,  with  her  wings  extended,  whose  peculiar  province  it  was  to 
take  care  of  their  geese  and  ducks,  and  to  protect  them  from  all  disasters. 
Another  very  remarkable  idol  is  that  which  travellers  have  described  under 
the  denomination  of  the  Old  Man  of  Oby.  His  devotees  oblige  him  to 
change  his  place  of  residence  once  every  three  years,  and  transport  him- 
self over  the  Oby,  from  one  place  to  another,  with  a great  degree  of  solem- 
nity, in  a vessel  made  for  that  particular  purpose.  This  Old  Man  of  Oby 
is  the  guardian  of  their  fishery.  He  is  composed  of  wood ; his  nose, 
which  resembles  a hog’s  snout,  has  an  iron  hook  in  it,  to  denote  that  he 
drags  the  fish  out  of  the  sea  into  the  Oby.  His  eyes  are  made  of  glass, 
and  his  head  is  embellished  with  a pair  of  short  horns.  When  the  ice 
dissolves,  and  the  river  overflows  its  banks,  the  Ostiacs  flock  to  him  in  a 
body,  to  make  their  joint  requests  that  he  will  prove  propitious  to  their  fish- 
ery ; but  if  the  season  do  not  answer  their  expectations,  they  load  him  with  a 
thousand  reproaches,  and  insult  him  in  the  most  shameful  manner ; but,  on 
the  other  hand,  if  they  prove  successful,  the  god,  by  way  of  retaliation,  is 


PAGAN  NATIONS. 


733 


allowed  his  share  of  the  booty.  He  has  the  very  first-fruits  of  their  labour; 
for  before  they  presume  to  touch  one  dish  themselves  at  their  general  feast, 
they  rub  his  snout  with  some  of  the  choicest  fat.  After  their  entertainment 
is  over,  they  conduct  the  son!  of  the  god  back  again,  by  beating  the  air 
with  their  cudgels.  But,  on  the  contrary,  if  the  season  have  proved  bad, 
or  if  they  have  met  with  any  disappointments,  they  not  only  revile  him, 
but  they  strip  him  naked,  whip  him,  and  throw  him  into  the  dirt,  as  an 
old,  impotent,  despicable  deity. 

THE  SAMOIDES. 

In  regard  to  the  Samoides,  they  are  idolaters,  as  well  as  the  Ostiacs, 
but  much  more  savage  and  unpolished.  They  adore  the  sun  and  the 
moon,  to  which  they  add  some  idols,  wrought  in  such  an  artless  manner 
that  it  would  be  scarcely  imagined  they  had  any  intention  to  resemble  the 
human  species.  These  idols  are  either  kept  in  their  proper  huts,  or  some- 
where near  them,  or  hung  upon  their  choicest  trees.  They  acknowledge, 
according  to  De  Bruyn,  one  Supreme  Being  called  Heya. 

THE  CZEREMISSIAN  TARTARS. 

The  Czeremissian  Tartars,  who  dwell  on  the  borders  of  the  Wolga, 
beyond  Casan,  acknowledge  one  God,  who  is  immortal,  and  the  author  of 
all  good ; and  they  believe  that  there  are  evil  spirits,  or  demons,  who  are 
the  professed  enemies  of  mankind,  and  take  delight  in  tormenting  them  as 
long  as  they  live ; for  which  reason  they  offer  up  sacrifices  to  them,  in  order 
to  appease  their  wrath,  and  tempt  them,  if  possible,  not  to  injure  them 
They  take  particular  care  to  go  in  pilgrimage  to  a place  which  is  called 
Nemda,  and  to  perform  several  other  acts  of  devotion  to  their  honour. 
Thither  they  carry  their  oblations  to  those  malignant  beings,  and  never 
presume  to  go  empty-handed,  being  fully  persuaded,  that  those  who  are  so 
imprudent  as  to  carry  nothing  wdth  them  will  infallibly  pine  away,  and  die 
at  last  of  some  lingering  distemper.  The  sacrifices  which  are  peculiarly 
devoted  to  their  deity  are  either  oxen  or  horses.  The  manner  of  roasting 
the  flesh  of  one  of  them  is  this  : — They  first  throw  large  slices  of  it  into  a 
dish  with  one  hand,  having  a bowl  full  of  metheglin,  or  some  liquor  of  the 
like  nature,  ready  in  the  other ; and  then  they  cast  both  of  them  into  a large 
fire,  made  before  the  skin  of  the  victim.  This  skin  is  extended  upon  a 
pole,  which  is  laid  crosswise,  and  rests  between  two  trees.  They  im- 
plore  this  skin  to  present  their  humble  petitions  to  their  god,  and  to  be  a 
mediator,  for  them ; and  sometimes  they  pay  their  addresses  directly  to  it. 
The  sun  and  moon,  as  being  the  authors  of  the  products  of  the  earth,  are 
likewise  the  objects  of  their  divine  adoration.  These  Tartars  always  per- 
form their  religious  ceremonies  near  some  rivers  or  rapid  streams. 

47 


734 


TARTARS. 


their  priests,  their  nuptial  ceremonies  and  funeral  solemnities. 

The  Lamas,  who  are  regular  priests  of  the  greatest  part  of  Tartary,  have 
their  heads  as  well  as  their  beards  shaved  ; nor  are  these  the  only  charac- 
teristics or  marks  of  their  dignity;  for  they  wear  a kind  of  yellow  hat,  and 
a yellow  gown,  with  long  sleeves,  which  they  tie  with  a girdle  of  the  same 
colour.  In  their  hands  they  carry  a yellow  chaplet,  which  they  are  per- 
petually turning  over,  because,  according  to  their  rules,  they  ought  to  pray 
without  ceasing.  According  to  the  same  laws,  they  ought  to  live  in  a state 
of  celibacy,  and  devote  themselves  to  the  constant  practice  of  all  good  works. 
There  are  nuns  of  this  order  of  lamas,  who  are  subject  to  the  same  laws 
and  obliged  to  observe  the  same  vow.  The  priests  of  the  Tunguses  have  a 
principal,  or  superior,  whom  they  call  Schamman,  and  devote  themselves 
wholly  to  the  study  and  practice  of  the  black  art,  whereas  the  lamas  know 
little  or  nothing  of  it.  The  schamman,  in  the  exercise  of  his  magical  opera- 
tions, observes  the  following  method  : — After  he  has  gone  through  his'  pre- 
liminary penances,  he  puts  on  a kind  of  robe,  or  covering,  composed  of 
divers  pieces  of  old  iron,  some  in  the  form  of  birds,  others  in  that  of  beasts 
and  fishes  ; and  all  are  hung  together  by  rings  of  the  same  metal.  He  puts 
on  stockings  made  of  the  same  materials,  and  gloves  likewise  of  the  same 
sort,  made  in  the  fashion  of  a bear’s  paws.  He  puts  iron  horns  likewise 
upon  his  head.  Thus  equipped,  he  takes  a drum  in  one  hand,  and  a little 
wand,  embellished  with  the  skins  of  mice,  in  the  other;  leaps  and  capers 
about,  crossing  his  legs  sometimes  this  way,  and  sometimes  that ; observing 
at  the  same  time  the  tune,  and  accompanying  it  with  most  hideous  outcries. 
In  all  these  movements  his  eyes  are  steadfastly  fixed  on  a hole  at  the  top 
of  his  hut,  and  as  soon  as  ever  he  discerns  a blackbird,  which,  as  is  pre- 
tended, perches  on  the  roof,  and  vanishes  in  a moment,  he  falls  upon  the 
ground  in  a kind  of  trance,  and  continues  for  about  a quarter  of  an  hour 
entirely  deprived,  to  outward  appearance,  of  all  sense  and  reason.  When 
he  comes  to  himself,  he  resolves  the  queries  of  those  who  consult  him.  ^ 

The  priests  of  the  Samoides,  who  are  likewise  magicians,  when  any  one 
consults  them,  put  a rope  round  their  necks,  and  tie  it  so  tightly  that  they 
fall  down  as  if  they  were  dead.  When  they  foretell  any  future  event,  the 
blood  gushes  out  of  some  part  of  their  faces,  and  stops  again  as  soon  as 
they  have  finished  their  prediction.  It  appears  that  there  is  no  material 
difference  between  these  people  and  the  schammans  and  other  priests  of 
the  Tartars. 

their  oaths. 

When  any  one  is  to  take  a solemn  oath  among  the  Bouraits,  they  carry 
the  party  to  a high  mountain,  and  there  make  him  swear,  with  an  audible 
voice,  assuring  him,  at  the  time,  that  if  he  prove  perjured  he  will  never  get 
down  again  alive. 


PAGAN  NATIONS. 


735 


The  Ostiacs  display  ail  their  instruments  of  war  before  the  party  who 
takes  the  oath,  to  intimate  that  if  he  forswear  himself,  one  of  those  particu- 
lar weapons  will  infallibly  in  a few  days  be  the  instrument  of  his  absolute 
destruction.  The  Tunguses  clear  themselves  of  any  crime  laid  to  their 
charge  by  the  death  of  a dog;  thrusting  a knife  into  his  left  thigh,  and  cut- 
ting him  open  to  the  very  mouth.  After  this  they  suck  up  every  drop  of 
his  blood.  The  Ostiac  takes  his  oath  upon  a bear’s  skin,  spread  upon  the 
ground,  on  which  are  laid  a hatchet,  a knife,  and  a piece  of  bread,  which 
is  tendered  to  him.  Before  he  eats,  he  declares  all  he  knows  relating  to 
the  matter  in  question,  and  confirms  the  truth  of  his  evidence  by  this  solemn 
imprecation : — May  the  bear  tear  me  to  pieces,  this  piece  of  bread  choke 
me,  this  knife  be  my  death,  and  this  hatchet  sever  my  head  from  my  body, 
if  — , &c.  In  dubious  cases,  they  present  themselves  before  an  idol,  and 
pronounce  the  same  oath,  with  this  additional  circumstance,  that  he  who 
takes  the  oath  cuts  off  a piece  of  the  idol’s  nose  with  his  knife,  saying, — 
If  I forswear  myself,  may  this  knife  cut  off  my  own  nose  in  the  same 
manner,  &c. 


THEIR  MARRIAGES. 

The  Mongols  and  Calmucs  give  themselves  very  little  trouble  with 
respect  to  the  degrees  of  consanguinity  in  their  marriage  engagements. 
They  make  no  scruple  of  cohabiting  even  with  their  mothers.  The  issue 
of  such  incestuous  matches  are  looked  on  as  legitimate,  and  have  a right 
of  inheritance  as  wrell  as  any  others ; but  in  case  they  be  the  children  of  a 
chan,  or  some  other  person  of  distinction,  he  w'ho  is  born  in  honourable 
wedlock  obtains  the  preference.  They  take  particular  care  to  find  out 
young  wives  ; for  after  they  are  forty  years  of  age,  they  look  upon  them 
only  as  governants  of  their  families,  or  even  simply  as  their  domestics. 

The  other  Tartars  are  as  regardless  of  the  degrees  of  consanguinity  as 
those  we  have  already  described.  Some  of  the  most  conscientious,  indeed 
will  never  marry  either  their  mothers-in-law  or  their  sisters ; but  the 
Czeremissian  Tartars  make  no  scruple  with  regard  to  the  latter. 

There  is  nothing  very  remarkable  in  the  courtship  and  amorous  adven- 
tures of  these  people.  Among  the  Ostiacs,  the  lover  sends  one  of  his 
friends  to  his  mistress’s  father,  in  order  to  agree  about  the  price,  and  when 
the  bargain  is  actually  made,  the  intended  father-in-law  covenants  to  sur- 
render and  yield  up  his  daughter  at  the  expiration  of  a certain  term  therein 

limited ; and  during  the  whole  courtship,  he  must  not,  on  any  account 

whatsoever,  presume  to  pay  his  mistress  a visit.  If  he  pay  his  respects 

to  her  father  or  mother,  he  goes  backward  into  their  house  ; not  presum- 

ing to  look  them  in  the  face  ; and,  as  a farther  testimony  of  his  esteem 
and  submission,  turns  his  head  on  one  side  whenever  he  speaks  to  them. 
At  the  expiration  of  the  term  of  his  courtship,  the  father,  according  to  his 


1 


736  TARTARS. 

contract,  surrenders  his  daughter  to  his  son-in-law,  and  at  the  same  time 
recommends  them  to  a happy  union,  as  the  fundamental  article  of  wed- 
lock. What  the  Ostiacs  mean  by  that  expression  is  a nice  point  to  deter 
mine. 

The  Ostiac,  as  a trial  of  his  wife’s  honour,  cuts  a handful  of  hair  off  a 
bear’s  skin,  and  presents  it  to  her.  If  she  be  virtuous,  she  accepts  of  the 
offer  without  the  least  reluctance  ; but  if  she  be  conscious  of  her  own 
inconstancy,  .she  ingenuously  refuses  to  touch  it ; whereupon  her  husband 
immediately  puts  her  away ; and  that  is  all  the  ill  consequence  that 
attends  her  illegal  amours.  Besides,  she  has  the  liberty  to  marry  whom 
she  pleases  after  such  separation.  This  ingenuous  confession  of  their 
wives  is  owing  to  their  dread  of  being  torn  to  pieces  by  the  paws  of  the 
very  bear,  the  hairs  of  whose  hide  are  made  use  of  as  an  expedient  to  prove 
their  chastity  or  falsehood.  This  bear,  according  to  their  notion,  revives  at 
the  expiration  of  three  years,  in  order  to  devour  the  bride  who  is  perjured 
and  inconstant 

FUNERAL  CEREMONIES. 

The  mourning  of  children  for  their  parents,  among  the  Tartars,  consists 
generally  in  weeping  over  them  for  several  days  successively;  and  during 
all  that  time  they  are  obliged  to  abstain  from  all  manner  of  amusements, 
and  from  the  society  of  women  for  several  months.  The  child  must  inter 
his  father  or  mother  with  all  the  funeral  pomp  and  solemnity  of  which  his 
circumstances  will  admit,  and  pay  his  annual  respects  to  their  respective 
tombs,  which  must  be  attended  not  only  with  tears,  but  loud  lamentations. 
These  people,  as  well  as  the  Indians,  Chinese,  &c.,  make  provision  for 
their  dead,  and  supply  them  with  variety  of  apparel.  The  Tunguses 
hang  their  dead  upon  some  particular  trees,  and  there  leave  them  till  they 
have  nothing  but  skin  and  bone  remaining ; then  tney  inter  them.  The 
Jukogaies,  likewise,  hang  up  their  deceased  relations  in  the  very  same 
manner,  and  when  their  skeletons  are  perfectly  dry,  adorn  them  with  coral 
and  little  pieces  of  painted,  glass.  Afterwards  they  carry  them  in  solemn 
procession  round  their  houses,  and  revere  them  as  idols. 

The  Ostiacs  either  bury  their  dead,  or  hide  both  them  and  their  bowsf 
arrows,  implements  of  household,  and  provisions,  in  the  snow,  from  the 
very  same  principle  which  actuates  others,  who  are  habituated  to  these 
customs.  A widow,  to  testify  her  unfeigned  sorrow  for  the  loss  of  her 
dearly  beloved  husband,  takes  an  idol,  dresses  it  up  in  the  good  man’s 
clothes,  lays  it  in  the  bed  with  her,  and  affects  to  have  it  always  before 
ner  eyes,  in  order  to  aggravate  her  grief,  and  bring  her  departed  husband 
to  her  remembrance.  The  widows  of  the  Ostiacs  kiss  the  idols  of  their 
deceased  husbands,  and  honour  them  as  partners  of  their  beds  during  a 
whole  year,  and  then  they  are  looked  upon  as  encumbrances,  and  thrown 


J 


PAGAN  NATIONS. 


737 


* neglected  into  some  corner  of  the  house ; no  more  mention  is  then 
made  of  iheir  old  bedfellows,  for  the  time  of  their  mourning  is  then  ac- 
complished. 

The  Samoides  hang  their  deceased  infants,  who  have  not  attained  the 
age  of  one  year,  upon  trees  ; but  they  inter  between  two  boards  those  who 
are  of  a more  advanced  age.  They  drown  or  otherwise  make  away  with 
those  relations  who  are  superannuated,  infirm,  and  who  have  become  a 
burden  to  themselves  and  all  about  them.  Near  the  place  where  they 
bury  their  dead,  they  hang  up  their  fire-arms,  their  hatchets,  their  ham- 
mers, and,  in  short,  all  the  other  implements  which  they  made  use  of 
during  their  lives. 

All  these  people  in  general  acknowledge  the  doctrine  of  the  metempsy- 
chosis, but  in  two  different  acceptations.  Some  are  of  opinion,  that  the 
very  souls  transmigrate  from  one  body  into  another ; others,  that  there  is 
no  other  transmigration  than  that  of  the  operations  and  faculties  belonging 
to  the  soul  of  the  deceased.  These  last,  in  all  probability,  imagine,  that 
there  is  only  an  emanation  of  virtues,  because  they  confound  the  body  and 
the  soul  together. 


Antiquities. 


SEC.  XI— RELIGIOUS  DOCTRINES,  CEREMONIES,  AND  CUSTOMS  OF 

THE  HINDOOS. 

The  most  singular  people  on  the  globe,  in  respect  to  religion,  are  doubt- 
less the  Hindoos,  or  the  inhabitants  of  Hindostan,  a country  in  Asia, 
General  view  of  bounded  S.  E.  by  the  Coromandel  coast  and  Bay  of  Bengal, 
Hfndoos.lon  °f  the  and  extending  north  to  the  boundary  of  Cashmere,  begin- 
ning in  Lat.  8°,  and  running  to  35°  N.,  near  2000  miles  in  length. 

Of  the  great  antiquity  of  this  people,  and  of  the  permanency  of  their 
religion  and  customs,  there  appear  no  reasonable  grounds  to  doubt.  In 
almost  every  respect,  these  are  the  same  now  as  they  were 
in  the  most  ancient  periods  of  the  history  of  India,  of  which 
we  possess  the  most  faint  knowledge.  It  is  supposed,  however,  by  many 
authors,  that  the  religion  of  Boodha,*  which  still  remains  in  the  Burman 
empire,  Ceylon,  &c.,  was,  in  very  remote  times,  the  prevalent  religion  of 
Hindostan.  At  present,  it  is  the  Brahminical.  Brahma,  or  Brama,  the 
creating  power;  Vishnu,  the  preserver;  and  Siva,  the 
destroyer,  are  their  three  greatest  deities.  Since  the  crea- 
tion of  the  world,  however,  Brahma  interests  himself  little  with  mundane 
affairs.  He  is  regarded  as  the  father  of  legislators ; since  from  his  ten 
sons  all  science  and  laws  proceeded,  while  he  himself  was  the  author  of 
the  Vedas,  or  sacred  books.  Of  his  sons,  Menou  is  the  most  celebrated. 
From  him  the  Hindoos  derive  the  institutes  which  bear  his  name.  Brahma 


Gods. 


* This  word  is  spelt  differently  by  different  authors. 


738 


HINDOOS. 


is  represented  with  four  hands,  and  a crown  on  his  head.  The  image  of 
the  flamingo,  on  the  wings  of  which  he  is  supposed  to  fly,  is  constantly 
placed  near  the  statue  in  the  temple.  His  wife,  whose  name  is  Seraswatee, 
is  regarded  as  the  patroness  of  learning.  Yishnu,  whose  province  it  is  to 
preserve  and  protect  mankind,  is  represented  as  constantly  attended  by  an 
eagle,  or  large  brown  kite,  and  as  having  four  hands  and  a number  of  heads, 
• emblematical  of  his  omniscience  and  omnipotence.  He  is  said  to  have 
passed  through  different  bodily  existences,  in  all  of  which  he  destroyed  the 
enemies  of  the  human  race.  His  wife,  or  female  favorite,  is  Sree,  the 
goddess  of  fortune  and  plenty.  Siva  is  worshipped  not  only  as  a destroyer, 
but  also  as  a re-producer.  His  principal  characters  are  Budra,  Iswara,  and 
Mahadeo.  As  the  first,  he  is  cruel ; as  the  second,  he  is  worshipped  as 
the  lord  of  all;  and  under  the  third  name,  he  is  known  in  the  mountainous 
parts  of  India.  He  is  a great  favorite  with  the  common  people.  He  is 
generally  represented  with  only  one  head ; the  number  of  his  hands  varies 
from  four  to  thirty-two.  Bound  his  neck  there  are  strung  a number  of 
human  skulls.  His  hat  is  the  skin  of  the  tiger  or  elephant.  His  wife, 
Parvaty,  is  the  goddess  of  time  and  the  punisher  of  evil-doers.  Besides 
these  great  deities,  there  is  a number  of  inferior  ones,  the  principal  of  whom 
are  those  who  preside  over  death  and  hell ; the  gods  of  fire,  of  medicine, 
of  the  wind,  and  of  the  atmosphere.  G-anesa,  whom  Sir  William  Jones 
justly  compares  to  Janus,  is  invoked  the  first,  by  the  Brahmins,  in  all  sacri- 
fices. His  name,  and  that  of  Seraswatee,  appear  at  the  beginning  of  all 
writings ; and  his  statue  Is  placed  on  roads,  and  at  the  boundaries  of  vil- 
lages, &c.  There  are  two  great  sects  among  the  Hindoos;  the  worshippers 
of  Yishnu,  and  those  of  Siva.  Formerly  the  worship  of  the  former  appears 
to  have  predominated  on  the  Coromandel  coast,  while  on  the  opposite  coast, 
especially  in  the  neighborhood  of  Bombay,  that  of  Siva  prevailed.  The 
followers  of  Vishnu  distinguished  themselves  by  painting  their  faces  with 
a horizontal  line ; the  followers  of  Siva  draw  a perpendicular  line.  The 
gopee  chunden,  a white  clay,  taken  from  a holy  tank  near  Positra  in  Gruze- 
rat,  and  chalk  from  the  vicinity  of  the  celebrated  temple  of  Dwaraos,  in  the 
same  province,  are  used  for  this  purpose,  as  well  as  distinguishing  the  dif- 
ferent castes.  There  is,  however,  very  little  difference  in  point  of  religion 
between  these  or  any  other  Hindoo  sects. 

Yishnu  is  believed  to  have  undergone  nine  avatars,  or  incarnations ; the 
most  celebrated  is  the  eighth,  when  he  appeared  as  Krishna,  and  by  his 
victories  obliged  the  Hindoos  to  substitute  the  offering  of  images  instead 
of  human  sacrifices,  and  milk  for  blood.  A more  particular  account  of 
these  incarnations  will  be  given.  The  tenth  incarnation  of  Yishnu  has  not 
yet  taken  place.  The  religion  of  the  Hindoos  is  contained  in  their  sacred 
books,  called  Yedas,  the  divine  authority  of  which,  however,  is  rejected 
by  the  Jains  in  the  south  of  India, — a sect  who  differ  in  some  important 


PAGAN  NATIONS. 


739 


tenets  from  those  who  follow  the  Brahminical  religion.  All  the  Hindoo 
sects  believe  in  the  immortality  of  the  soul,  transmigration,  and  a future 
state  of  rewards  and  punishments;  but  their  faith  in  these  important  points 
is  intermixed  and  debased  by  the  most  absurd  legendary  tales  and  mystical 
allegories. 

Having  presented  our  readers  with  the  foregoing  general  view  of  the  reli- 
gious system  of  the  Hindoos,  we  shall  proceed  to  such  details  in  respect 
to  their  religious  ceremonies  and  customs  as  our  limits  permit ; observing, 
however,  that  such  as  would  desire  a full  account  of  the  various  supersti- 
tious opinions  and  practices  of  this  extraordinary  people,  may  consult  the 
ample  account  given  by  Dr.  Ward,  in  his  “View  of  the  History,  Litera- 
ture, and  Religion  of  the  Hindoos.” 

The  first  objects  of  worship  among  the  Hindoos  are  supposed  to  have 
been  fire,  air,  water,  earth,  and  space,  together  with  the  heavenly  bodies 
and  aerial  beings.  But  as  such  a system  of  mythology  could 

Worship.  . . - , . 1 c , 

in  no  wise  account  for  the  existence  and  government  of  the 
universe,  later  Hindoo  theologians  added  three  new  gods,  under  the  charac- 
ters of  the  Creator,  the  Preserver,  and  the  Destroyer — Brahma,  Vishnu, 
and  Siva.  Besides  the  gods  already  named,  and  others  which  might  be 
named,  the  Hindoo  worship  extends  to  the  various  objects  of  nature,  among 
which  we  may  specify  the  following: 

1.  The  Worship  of  Human  Beings. — The  Hindoos  worship  their  spiri- 
tual guides;  also,  Bramins,  their  wives  and  daughters:  and,  among  the 
Vamacharees,  women  of  the  lowest  caste,  and  even  prostitutes,  are  wor- 
shipped with  rites  too  abominable  to  be  recorded. 

2.  The  Worship  of  Beasts. — The  cow  is  an  object  of  worship,  and 
receives  the  homage  of  the  Hindoos  at  an  annual  festival.  The  very  dung 
of  the  cow  is  eaten  as  an  atonement  for  sin;  and,  with  its  urine, is  used  in 
worship.  A Hindoo  does  not  carry  any  thing  out  of  his  house  in  the 
morning,  until  he  has  rubbed  his  doorway  with  cow-dung-  Notwithstand- 
ing this  reverence,  the  bullocks  employed  in  carrying  burdens,  and  at  the 
plough,  are  used  more  cruelly  by  the  Hindoos  than  any  other  animals. 
Hunoomanu , the  Monkey , has  also  been  placed  among  the  gods,  as  a form 
of  Shivu.  Temples  of  this  god  are  to  be  seen,  and  in  some  places  his 
image  is  worshipped  daily  ; he  is  even  chosen  by  many  as  their  guardian 
deity.  Hunoomanu  bears  some  resemblance  to  Pan  ; and,  like  him,  owes 
his  birth  to  the  god  of  the  winds.  The  dog,  the  jackal , and  a number  of 
other  animals,  have  also  places  among  the  Hindoo  deities,  though  they  are 
not  greatly  honoured. 

3.  Worship  of  Birds. — Gurooru,  the  carrier  of  Vishnoo,  half  a bird  and 
half  a man,  has  received  deification,  as  well  as  his  brother  Uroonu,  the 
charioteer  of  Vishnoo.  Jutayoo,  another  bird,  the  friend  of  Ramu,  receives 
divine  honours ; as  do  the  eagle  of  Coromandel,  (said  to  be  an  incarnation 


740 


HINDOOS. 


of  Doorga,)  the  wagtail,  the  peacock,  the  goose,  and  the  owl ; but  the  ho- 
nours they  receive  are  not  of  the  highest  kind. 

4.  Worship  of  Trees. — The  Hindoos  do  not  seem  ever  to  have  conse- 
crated groves,  hut  several  trees  they  esteem  sacred.  Tool  usee,  a female 
raised  to  deity  by  Vishnoo,  was  cursed  by  Lukshmee,  his  wife,  in  a fit  of 
jealousy,  and  turned  into  a tree  of  his  name  ; which  the  Hindoos  preserve 
with  great  care  near  their  houses,  and  erect  pillars  to  its  honour.  The 
heads  of  these  pillars,  which  commonly  open  like  a cup,  are  filled  with 
earth,  and  the  plant  is  placed  in  them.  Its  leaves  and  wood  are  esteemed 
sacred ; and  with  the  latter  they  make  their  beads,  with  which  they  repeat 
the  names  of  their  guardian  deities.  Several  other  trees  receive  almost 
an  equal  homage.  It  is  considered  as  a great  sin  among  the  Hindoos  for 
any  member  of  a family  to  cut  down  trees  planted  by  an  ancestor ; and 
the  misfortunes  of  many  a family  have  been  ascribed  to  such  an  act  of 
indiscretion. 

5.  River  Worship. — The  Hindoos  not  only  reverence  their  rivers,  but 
actually  worship  them',  dividing  them  into  male  and  female  deities.  But 
Gunga,  (the  Ganges,)  both  in  their  poems,  their  Pooranus,  and  in  the 
superstitious  customs  of  the  natives,  appears  to  rank  highest  among  the 
river  deities.  She  is  declared  to  have  descended  from  Vishnoo’s  heaven; 
an  anniversary  of  which  event  is  celebrated  by  particular  festivities.  The 
most  extravagant  things  are  related  in  the  Pooranus  respecting  the  purify- 
ing nature  of  these  waters  ; and  several  works  have  been  written  to  extol 
the  saving  properties  of  the  Ganges.  Its  waters  are  carried  to  immense 
distances ; every  thing  they  touch  becomes  purified  ; crowds  of  Hindoos 
perform  their  worship  on  the  river,  daily,  after  purifying  themselves  in 
the  stream  ; the  sick  are  laid  on  its  banks,  expecting  recovery  from  the 
mere  sight  of  this  goddess  ; and  it  is  reckoned  a great  calamity  not  to  die 
within  sight  of  Gunga.  Many  other  rivers  receive  the  honours  of  divine 
worship. 

6.  Worship  of  Fish. — Even  the  finny  tribes  are  honoured  by  the  Hin- 
doos, though  the  worship  paid  to  them  is  of  an  inferior  sort. 

7.  The  Worship  of  Books  is  very  common  among  this  people.  The 
lower  orders  have  such  a profound  respect  for  a book,  that  they  think  every 
thing  in  such  a form  must  be  divine.  On  several  occasions  a book  is  con- 
verted into  an  image,  and  worshipped  with  all  the  form  used  before  the 
most  popular  idol. 

8.  Worship  of  Stones. — The  Shalugramu,  as  a form  of  Vishnoo,  is  more 
frequently  worshipped  than  any  other  idol  in  India,  not  excepting  the 
Lingu  itself ; which,  perhaps,  ought  to  be  placed  next,  and  which  is  also  a 
stone.  The  representatives  of  Punchanunu  and  other  gods  are  shapeless 
stones.  Many  images  of  idols  sold  in  the  markets  are  made  of  stone,  and 
worshipped. 


PAGAN  NATIONS. 


741 


Festivals. 


Festiva.  of  Siva. 


9.  A Log  of  Wood. — The  pedal  with  which  rice  is  cleansed  from  the 
husk  has  also  been  raised  to  godship  by  the  Hindoos. 

The  festivals  of  the  Hindoos  are  numerous.  Our  limits  will  permit  us  to 
notice  only  the  following ; namely,  the  festival  in  honour  of 
the  god  Siva,  and  the  festival  of  Juggernaut. 

In  the  month  of  Choitru,  an  abominable  festival  is  celebrated  in  honour 
of  Siva,  which  is  thus  described  by  Mr.  Ward  : — “ In  the  year  1806  I went 
to  Kaleeghatu,  in  company  with  two  or  three  friends,  to 
witness  these  practices ; at  which  place  we  arrived  about  five 
o’clock  in  the  morning.  We  overtook  numerous  companies  who  were  pro- 
ceeding thither,  having  with  them  drums  and  other  instruments  of  music ; 
also  spits,  canes,  and  different  articles  to  pierce  their  tongues  and  sides. 
Some  with  tinkling  rings  on  their  ankles  were  dancing  and  exhibiting 
indecent  gestures  as  they  passed  along,  while  others  rent  the  air  with 
the  sounds  of  their  filthy  songs.  As  we  entered  the  village  where  the 
temple  of  this  great  goddess  is  situated,  the  crowds  were  so  great  that  we 
could  with  difficulty  get  our  vehicles  along,  and  act  last  were  completely 
blocked  up.  We  then  alighted,  and  went  among  the  crowd.  But  who  can 
describe  a scene  like  this  ? Here,  men  of  all  ages,  who  intended  to  have 
their  tongues  pierced,  or  their  sides  bored,  were  buying  garlands  of  flowers 
to  hang  round  their  necks,  or  tie  round  their  heads ; there,  others  were 
carrying  their  offerings  to  the  goddess : above  the  heads  of  the  crowd  were 
seen  nothing  but  the  feathers  belonging  to  the  great  drums,  and  the  instru- 
ments of  torture  which  each  victim  was  carrying  in  his  hand.  These 
wretched  slaves  of  superstition  were  distinguished  from  others  by  the  quan- 
tity of  oil  rubbed  on  their  bodies,  and  by  streaks  and  dots  of  mud  all  over 
them  : some  of  the  chief  men  belonging  to  each  company  were  covered 
with  ashes,  or  dressed  in  a most  fantastic  manner,  like  the  fool  among 
mountebanks.  For  the  sake  of  low  sport,  some  were  dressed  as  English- 
women ; and  others  had  on  a hat,  to  excite  the  crowd  to  laugh  at  Euro- 
peans. As  soon  as  we  could  force  our  way,  we  proceeded  to  the  temple 
of  Kalee,  where  the  crowd,  inflamed  to  madness,  almost  trampled  upon 
one  another,  to  obtain  a sight  of  the  idol.  We  went  up  to  the  door- way, 
when  a Bramin,  who  was  one  of  the  owners  of  the  idol,  addressed  one  of 
my  companions.in  broken  English:  “Money — money — for  black  mother.’ 
My  friend,  not  much  liking  the  looks  of  his  black  mother,  declared  he 
should  give  her  nothing.  From  this  spot  we  went  into  the  temple  yard, 
where  two  or  three  blacksmiths  had  begun  the  work  of  piercing  the 
tongues  and  boring  the  sides  of  these  infatuated  disciples  of  Shivu,  or  Siva. 
The  first  man  seemed  reluctant  to  hold  out  his  tongue ; but  the  black- 
smith, rubbing  it  with  something  like  flour,  and  having  a piece  of  cloth 
betwixt  his  fingers,  laid  firm  hold,  dragged  it  out,  and,  placing  his  lancet 
under  it  in  the  middle,  pierced  it  through,  and  let  the  fellow  go.  The  next 


742 


HINDOOS. 


person  whose  tongue  we  saw  cut  directed  the  blacksmith  to  cut  it  on  a con- 
trary side,  as  it  had  been  already  cut  twice.  This  man  seemed  to  go 
through  the  business  of  having  his  tongue  slit  with  perfect  sang-froid - 
The  company  of  natives  were  entirely  unmoved,  and  the  blacksmith,  pock- 
eting the  trifling  fee  given  by  each  for  whom  he  did  this  favour,  laughed 
at  the  sport.  I could  not  help  asking,  whether  they  were  not  punishing 
these  men  for  lying.  After  seeing  the  operation  performed  upon  one  or 
two  more,  we  went  to  another  group,  where  they  were  boring  the  sides. 
The  first  we  saw  undergoing  this  operation  was  a boy,  who  might  be  twelve 
or  thirteen  years  old,  and  who  had  been  brought  thither  by  his  elder  bro- 
ther to  submit  to  this  cruelty.  A thread  rubbed  with  clarified  butter  was 
drawn  through  the  skin  on  each  side  with  a kind  of  lancet  having  an  eye 
like  a needle.  He  did  not  flinch,  but  hung  by  his  hands  over  the  shoul- 
ders of  his  brother.  I asked  a man  who  had  just  had  his  sides  bored,  why 
he  did  this  ? He  said,  he  had  made  a vow  to  Kalee  at  a time  of  dangerous 
illness,  and  was  now  performing  this  vow  : a bystander  added,  it  was  an 
act- of  holiness  or  merit.  Passing  from  this  group,  we  saw  a man  dancing 
backwards  and  forwards  with  two  canes  run  through  his  sides,  as  thick  as 
a man’s  little  finger.  In  returning  to  Calcutta,  we  saw  many  with  things 
of  different  thicknesses  thrust  through  their  sides  and  tongues,  and  several 
with  the  pointed  handles  of  iron  shovels,  containing  fire,  sticking  in  their 
sides.  Into  this  fire,  every  now  and  then,  they  threw  Indian  pitch,  which 
for  the  moment  blazed  very  high.  I saw  one  man  whose  singular  mode  of 
self-torture  struck  me  much  : his  breast,  arms,  and  other  parts  of  his  body 
were  entirely  covered  with  pins,  as  thick  as  nails  or  packing-needles.  This 
is  called  vanuphora.*  The  person  had  made  a vow  to  Shivu  thus  to  pierce 
his  body,  praying  the  god  to  remove  some  evil  from  him. 

“ Some  sunyasees  at  this  festival  put  swords  through  the  holes  in  their 
tongues  ; others  spears  ; others  thick  pieces  of  round  iron,  which  they  call 
arrows.  Many,  as  a bravado,  put  other  things  through  their  tongues,  as 
living  snakes,  bamboos,  ramrods,  &c.  Others,  to  excite  the  attention  of 
the  crowd  still  more,  procure  images  of  houses,  gods,  temples,  &c.,  and, 
placing  them  on  a single  bamboo,  hold  them  up  in  their  hands,  and  put  the 
bamboo  through  their  tongues.  In  1805,  at  Calcutta,  a few  base  fellows 
made  a bamboo  stage,  placed  a prostitute  upon  it,  and  carried  her  through 
the  streets,  her  paramour  accompanying  them,  having  one  of  her  ankle 
ornaments  in  the  slit  of  his  tongue.  Another  year,  a man  put  his  finger 
through  the  tongue  of  another  person,  and  they  went  along  dancing  and 
making  indecent  gestures  together.  Others  put  bamboos,  ropes,  canes,  the 
stalk  of  a climbing-plant,  the  long  tube  of  the  hooka,  &c.,  through  their 
sides,  and  rubbing  these  things  with  oil,  while  two  persons  go  before,  and 


* Piercing  with  arrows. 


PAGAN  NATIONS. 


743 


two  behind  to  hold  the  ends  of  the  things  which  have  been  passed  through 
the  sides,  they  dance  backwards  and  forwards,  making  indecent  gestures. 
These  people  pass  through  the  streets  with  these  marks  of  self-torture  upon 
them,  followed  by  crowds  of  idle  people.  They  are  paid  by  the  towns  of 
villages  where  these  acts  are  performed,  and  a levy  is  made  on  the  inha- 
bitants to  defray  the  expense.  On  the  evening  of  this  day,  some  sunyasees 
pierce  the  skin  of  their  foreheads,  and  place  a rod  of  iron  on  it  as  a socket, 
and  on  this  rod  fasten  a lamp,  which  is  kept  burning  all  night.  The  per- 
sons bearing  these  lamps  sit  all  night  in  or  near  Shivu’s  temple,  occasion- 
ally calling  upon  this  god  by  different  names.  On  the  same  evening,  dif- 
ferent parties  of  sunyasees  hold  conversations  respecting  Shivu  in  verse. 

“ On  the  following  day,  in  the  afternoon,  the  ceremony  called  Churuku, 
or  the  swinging  by  hooks  fastened  in  the  back,  is  performed.  The  posts 
are  erected  in  some  open  place  in  the  town  or  suburbs ; they 
are  generally  fifteen,  twenty,  or  twenty-five  cubits  high.  In 
some  places  a kind  of  worship  is  paid  at  the  foot  of  the  tree  to  Shivu,  when 
two  pigeons  are  let  loose  or  slain.  In  other  parts, — i.  e.  in  the  neighbour- 
hood of  Calcutta,  the  worship  of  Shivu  is  performed  at  his  temple  ; after 
which  the  crowd  proceed  to  the  swinging  posts,  and  commence  the  horrid 
work  of  torture.  The  man  who  is  to  swing  prostrates  himself  before  the 
tree,  and  a person,  with  his  dusty  fingers,  makes  a mark  where  the  hooks 
are  to  be  put.  Another  person  immediately  gives  him  a smart  slap  on  the 
back,  and  pinches  up  the  skin  hard  with  his  thumb  and  fingers  ; while 
another  thrusts  the  hook  through,  taking  hold  of  about  an  inch  of  the  skin  ; 
the  other  hook  is  then  in  like  manner  put  through  the  skin  on  the  other 
side  of  the  back,  and  the  man  gets  up  on  his  feet.  As  he  is  rising,  some 
water  is  thrown  in  his  face.  He  then  mounts  on  a man’s  back,  or  is  ele- 
vated in  some  other  way;  and  the  strings  which  are  attached  to  the  hooks 
in  his  back  are  tied  to  the  rope  at  one  end  of  the  horizontal  bamboo,  and 
the  rope  at  the  other  end  is  held  by  several  men,  who,  drawing  it  down, 
raise  up  the  end  on  which  the  man  swings,  and  by  their  running  round 
with  the  rope  the  machine  is  turned.  In  swinging,  the  man  describes  a 
circle  of  about  thirty  feet  in  diameter.” 

The*  festival  of  Juggernaut  is  annually  held  on  the  seacoast  of  Orissa, 
where  there  is  a celebrated  temple,  and  an  idol  of  the  god.  The  idol  is  a 
Festival  of  Ju"  carve(^  block  of  wood,  with  a frightful  visage,  painted  black, 
gernaut.  and  a distended  mouth  of  a bloody  colour.  He  is  dressed 

in  gorgeous  apparel,  and  his  appellation  is  one  of  the  numerous  names  of 
Vishnu,  the  preserving  power  of  the  universe,  according  to  the  theology 
of  the  Bramins.  On  festival  days  the  throne  of  the  idol  is  placed  upon  a 
stupendous  movable  tower,  about  sixty  feet  in  height,  resting  on  wheels, 
which  indent  the  ground  deeply  as  they  turn  slowly  under  the  ponderous- 
machine.  He  is  accompanied  by  two  other  idols ; his  brother  Balaram. 


L 


744 


HINDOOS. 


and  his  sister  Shubudra,  of  a white  and  yellow  colour,  each  on  a separate 
tower,  and  sitting  on  thrones  of  nearly  an  equal  height.  Attached  to  the 
principal  tower  are  six  ropes,  of  the  length  and  size  of  a ship’s  cable,  by 
which  the  people  draw  it  along.  The  priests  and  attendants  are  stationed 
around  the  throne  on  the  car ; and  occasionally  address  the  worshippers  in 
libidinous  songs  and  gestures.  Both  the  walls  of  the  temple  and  sides  of 
the  car  are  covered  with  the  most  indecent  emblems,  in  large  and  durable 
sculpture.  Obscenity  and  blood  are  the  characteristics  of  the  idol’s  wor- 
ship. As  the  tower  moves  along,  devotees  throwing  themselves  under  the 
wheels  are  crushed  to  death ; and  such  acts  are  hailed  with  the  acclama- 
tions of  the  multitude  as  the  most  acceptable  sacrifices.  A body  of  pros- 
titutes are  maintained  in  the  temple  for  the  use  of  the  worshippers ; and 
various  other  systematic  indecencies,  which  will  not  admit  of  description, 
form  a part  of  the  service.  A number  of  sacred  bulls  are  kept  in  the  place, 
which  are  generally  fed  with  vegetables  from  the  hands  of  the  pilgrims  ; 
but,  from  the  scarcity  of  the  vegetation,  are  commonly  seen  walking  about, 
and  eating  the  fresh  ordure  of  the  worshipping  crowds.  In  the  temple 
also  is  preserved  a bone  of  Krishna,  which  is  considered  as  a most  venera- 
ble and  precious  relic,  and  which  few  persons  are  allowed  to  see. 

The  following  account  of  the  burning  of  a Gentoo  woman  on  the  funeral 
pile  of  her  deceased  husband,  is  taken  from  the  Voyages  of  Stavorinus,  who 
was  an  eye-witness  to  the  ceremony.  “We  found,”  says 
M.  Stavorinus,  “ the  body  of  the  deceased  lying  upon  a 
couch,  covered  with  a piece  of  white  cotton,  and  strewed  with  betel  leaves. 
The  woman  who  was  to  be  the  victim  sat  upon  the  couch,  with  her  face 
turned  to  that  of  the  deceased.  She  was  richly  adorned,  and  held  a little 
green  branch  in  her  right  hand,  with  which  she  drove  away  the  flies  from 
the  body.  She  seemed  like  one  buried  in  the  most  profound  meditation, 
yet  betrayed  no  signs  of  fear.  Many  of  her  relations  attended  upon  her, 
who,  at  stated  intervals,  struck  up  various  kinds  of  music. 

“ The  pile  was  made  by  driving  green  bamboo  stakes  into  the  earth,  be- 
tween which  was  first  laid  fire-wood,  very  dry  and  combustible  ; upon  this 
was  put  a quantity  of  dry  straw,  or  reeds,  besmeared  with  grease  : this  was 
done  alternately,  till  the  pile  was  five  feet  in  height,  and  the  whole  was 
then  strewed  with  rosin  finely  powdered.  A white  cotton  sheet,  which  had 
been  washed  in  the  Ganges,  was  then  spread  over  the  pile,  and  the  whole 
was  ready  for  the  reception  of  the  victim. 

“The  widow  was  now  admonished  by  a priest,  that  it  was  time  to  begin 
the  rites.  She  was  then  surrounded  by  women,  who  offered  her  betel,  and 
besought  her  to  supplicate  favours  for  them  when  she  joined  her  husband 
in  the  presence  of  Ram,  or  their  highest  god  ; and,  above  all,  that  she 
would  salute  their  deceased  friends  whom  she  might  meet  in  the  celestial 
mansions 


Burning  of 
Widow. 


L. 


PAGAN  NATIONS. 


745 


“In  the  mean  time,  the  body  of  the  husband  was  taken  and  washed  in 
the  river.  The  woman  was  also  led  to  the  Ganges  for  ablution,  where  she 
divested  herself  of  all  her  ornaments.  Her  head  was  covered  with  a piece 
of  silk,  and  a cloth  was  tied  round  her  body,  in  which  the  priests  put  some 
parched  rice. 

“She  then  took  a farewell  of  her  friends,  and  was  conducted  by  two  of 
her  female  relations  to  the  pile.  When  she  came  to  it,  she  scattered 
flowers  and  parched  rice  upon  the  spectators,  and  put  some  into  the  mouth 
of  the  corpse.  Two  priests  next  led  her  three  times  round  it,  while  she 
threw  rice  among  the  bystanders,  who  gathered  it  up  with  great  eagerness. 
The  last  time  she  went  round,  she  placed  a little  earthen  burning-lamp  to 
each  of  the  four  corners  of  the  pile,  then  laid  herself  down  on  the  right 
side,  next  to  the  body,  which  she  embraced  with  both  her  arms,  a piece  of 
white  cotton  was  spread  over  them  both,  they  wrere  bound  together  with 
two  easy  bandages,  and  a quantity  of  fire-wood,  straw,  and  rosin,  was  laid 
upon  them.  In  the  last  place,  her  nearest  relations,  to  whom,  on  the  banks 
of  the  river,  she  had  given  her  nose-jewels,  came  with  a burning  torch,  and 
set  the  straw  on  fire,  and  in  a moment  the  whole  was  in  a flame.  The 
noise  of  the  drums,  and  the  shouts  of  the  spectators,  were  such,  that  the 
shrieks  of  the  unfortunate  woman,  if  she  uttered  any,  could  not  have  been 
heard.” 

Voluntary  suicide  is  considered  an  act  of  great  merit.  The  person  who 
is  about  to  offer  himself,  is  directed  first  to  offer  an  atonement  for  all  his 
Voluntary  Sui  sins’  making  a present  of  gold  to  the  Bramins,  and  honour. 
cide*  ing  them  with  a feast ; afterwards,  putting  on  new  apparel, 

and  adorning  himself  with  garlands  of  flowers,  he  is  accompanied  to  the 
river  by  a band  of  music.  If  he  has  any  property,  he  gives  it  to  whom  he 
pleases:  then,  sitting  down  by  the  side  of  the  river,  he  repeats  the  name 
of  his  idol,  and  proclaims,  that  he  is  now  about  to  renounce  his  life  in  this 
place,  in  order  to  obtain  such  or  such  a benefit.  After  this,  he  and  his 
friends  proceed  in  a boat,  and  fastening  pans  of  water  to  his  body,  he 
plunges  into  the  stream.  The  spectators  cry  out,  “ Huree  bul ! Huree  bul ! 
Huzza  ! Huzza  !”  and  then  retire.  Sometimes  a person  of  property  kindly 
interferes,  and  offers  to  relieve  the  wants  of  the  victim  if  he  will  abstain 
from  drowning  himself ; but  the  deluded  man  replies,  that  he  wants  nothing, 
as  he  is  going  to  heaven. 

People  in  some  parts  of  India,  particularly  the  inhabitants  of  Orissa,  ana 
of  the  eastern  parts  of  Bengal,  frequently  offer  their  children  to  the  goddess 
Gunga.  The  following  reason  is  assigned  for  this  practice  : 
when  a woman  has  been  long  married,  and  has  no  children, 
it  is  common  for  the  man,  or  his  wife,  or  both  of  them,  to  make  a vow  to 
the  goddess  Gunga,  that  if  she  will  bestow  the  blessing  of  children  upon 
them,  they  will  devote  the  first-born  to  her.  If  after  this  vow  they  have 


Infanticide. 


746 


HINDOOS. 


children,  the  eldest  is  nourished  till  a proper  age,  which  may  be  three, 
four,  or  more  years,  according  to  circumstances,  when,  on  a particular  day, 
appointed  for  bathing  in  any  holy  part  of  the  river,  they  take  the  child 
with  them,  and  offer  it  to  this  goddess  : the  child  is  encouraged  to  go 
farther  and  farther  into  the  water,  till  it  is  carried  away  by  the  stream,  or  is 
pushed  off  by  its  inhuman  parents.  Sometimes  a stranger  seizes  the  child, 
and  brings  it  up,  but  it  is  abandoned  by  its  parents  from  the  moment  it 
floats  in  the  water,  and  if  no  one  be  found  more  humane  than  they,  it  infal- 
libly perishes.  The  principal  places  in  Bengal  where  this  species  of 
murder  is  practised,  are  Gunga-Saguru,  where  the  river  Hoogley  disem- 
bogues itself  into  the  sea  ; Voidyuvatee,  a town  about  fourteen  miles  to  the 
north  of  Calcutta;  Trivenee,  Nudeeya,  Chakduh,  and  Pruyagu. 

A sick  person  after  his  removal  to  the  banks  of  the  Ganges,  if  he  pos- 
sesses sufficient  strength,  directs  quantities  of  food,  garments,  &c.,  to  be 
_ presented  to  the  Bramins.  That  he  may  not  be  compelled 

death-  to  cross  Voiturunee,  whose  waters  are  hot,  in  his  way  to 

the  seat  of  judgment,  he  presents  to  a Bramin  a black  cow.  When  about 
to  expire,  the  relations  place  the  body  up  to  the  middle  in  the  river,  and 
direct  the  dying  man  to  call  aloud  on  the  gods  to  assist  him  in  doing  so. 

The  burning  of  the  body  is  one  of  the  first  ceremonies  which  the  Hindoos 
perform  for  the  help  of  the  dead  in  a future  state.  If  this  ceremony  have 
not  been  attended  to,  the  shraddhu,  or  rites  for  the  repose  of  the  dead,  can- 
not be  performed.  If  a person  be  unable  to  provide  wood,  cloth,  clarified 
butter,  rice,  water  pans,  and  other  things,  besides  the  fee  to  the  priest,  he 
must  beg  among  his  neighbours.  If  the  body  be  thrown  into  the  river,  or 
burned  without  the  accustomed  ceremonies,  (as  is  sometimes  the  case,)  the 
ceremonies  may  be  performed  over  an  image  of  the  deceased,  made  of 
kooshu  grass. 

Immediately  after  death  the  attendants  lay  out  the  body  on  a sheet, 
placing  two  pieces  of  wood  under  the  head  and  feet ; after  which  they 
anoint  the  corpse  with  clarified  butter,  bathe  it  with  the  waters  of  the 
Ganges,  put  round  the  loins  a new  garment,  and  another  over  the  left 
shoulder,  and  then  draw  the  sheet  on  which  the  body  lies  over  the  whole. 
The  heir-at-law  next  bathes  himself,  puts  on  new  garments,  and  boils 
some  rice,  a ball  of  which,  and  a lighted  brand,  he  puts  to  the  mouth 
of  the  deceased,  repeating  incantations.  The  pile  having  been  prepared, 
he  sets  fire  to  it,  and  occasionally  throws  on  it  clarified  butter  and  other 
combustibles.  When  the  body  is  consumed,  he  washes  the  ashes  into  the 
river;  the  attendants  bathe,  and,  presenting  a drink-offering  to  the  deceased 
return  home  ; before  they  enter  the  house,  however,  each  one  touches  fire 
and  chews  some  bitter  leaves,  to  signify  that  parting  with  relations  by  death 
is  an  unpleasant  task. 

The  Bramins  undergo  voluntary  austerities  of  great  severity.  Of  one, 


PAGAN  NATIONS. 


747 


Mr.  Rogers  gives  the  following  account.  After  having  finished  various 
„ . services,  he  went  into  the  green  on  which  the  pagod  stood, 

nties.  where  two  bamboos  were  raised  like  poles,  in  the  shape  of 

a gibbet,  at  the  top  of  which  two  ropes  were  fixed  with  a slip-knot.  Under- 
neath was  a square  pit,  where  he  lighted  a fire,  and  laid  some  sticks  near 
it.  After  this  he  turned  himself  thrice  round  the  fire,  observing,  by  way 
of  respect,  to  have  the  pit  always  at  his  right;  then  prostrating  himself 
several  times,  he  went  up,  twisted  the  ropes  about  his  feet,  then  suspend- 
ing himself  with  his  head  downwards,  and  his  face  turned  towards  the 
flame,  he  swung  himself  up  and  down  like  a bell,  and  increased  the  fire  by 
throwing  wood  into  it,  which  was  in  his  reach.  After  this  painful  exer- 
cise, which  lasted  half  an  hour,  he  came  down,  went  round  the  pit,  and 
returning  into  the  pagod,  seated  himself  as  before.  In  this  manner  did  this 
Bramin  exercise  himself  daily,  not  with  the  view  of  obtaining  heaven,  for 
that  he  looked  upon  as  granted,  but  in  order  to  attain  a pure  and  exalted 
degree  of  felicity.  However,  he  was  censured  by  the  rest  of  the  Bramins, 
for  violating,  as  they  said,  the  law,  in  not  having  made  choice  of  such  a 
holy  place  as  the  Joguis  are  permitted  to  spend  their  whole  lives  in. 

Another  Bramin  had  his  head  thrust  through  an  iron  collar,  of  twenty- 
four  pound  weight,  made  like  a rail,  four  feet  in  diameter  at  the  top.  He 
had  enjoined  himself  to  carry  it  till  such  time  as  he  had  collected  a great 
sum  of  money,  in  order  to  complete  the  building  of  an  hospital. 

Two  others  had  long  heavy  chains  upon  their  legs,  one  end  of  which 
came  over  their  shoulders,  and  the  other  dragged  upon  the  ground  after 
them. 

Another  chained  himself  by  the  foot  to  a tree,  with  a firm  resolution  of 
dying  in  that  place. 

Another  walked  in  wooden  shoes  stuck  full  of  nails  in  the  inside: 
whenever  he  put  them  on  he  used  to  lie  along  the  ground  with  his  hands 
clasped. 

DIFFERENT  SECTS  AMONG  THE  BRAMINS. 

The  brief  sketch  of  the  Hindoos  already  given  will  rather  have  excited 
than  satisfied  the  curiosity  of  the  reader,  so  that  the  following  more  extended 
account  may  not- be  unwelcome. 

The  Bramins  are  divided  into  several  sects,  and  are  six  in  number, — viz., 
the  Vishnuvas,  the  Seivias,  the  Smaertas,  the  Schaervaeckas,  the  Pasendas, 
and  the  Tschecteas. 

The  Vishnuvas  are  so  called,  because  they  acknowledge  no  other  god 
than  Vishnu.  Some  Soudras  assume  the  quality  of  Daetseri, — i.  e.  ser- 
vants. The  Bramins  are  also  called  Daetsja,  or  Dasa,  which  also  signifies 
servants,  but  with  this  difference,  that  the  Bramins  are  servants  of  God. 
and  the  Soudras  those  of  the  Bramins ; who  assure  them  that  they  are  infi- 


i 


1 


748  HINDOOS. 

— 5 

nitely  more  agreeable  to  Vishnu  upon  that  account,  and  also  that  those  Sou- 
dras  who  die  in  defending  or  preserving  the  Bramins,  go  after  their  deaths 
into  Devendre-Locon,  a kind  of  paradise,  which  will  afterwards  be  men- 
tioned. The  Vishnuvas  are  of  two  sorts ; the  one  are  called  Tadvadi- 
Vishnuvas,  or  Madva-Vishnuvas.  Tadvadi  is  a word  in  the  Samscortam 
language,  signifying  a divine,  from  Tadva,  divinity.  Madva  is  the  name 
of  their  founder.  The  other  sort  of  Vishnuvas  are  called  Ramanouja,  from 
Ramanowa-Atsjaria,  the  founder  of  that  sect.  The  Tadvadi  are  distin- 
guished by  a red  streak,  which  is  made  by  themselves  daily,  from  the  nose 
to  the  forehead,  and  on  the  temples,  and  by  a little  round  mark,  which  they 
make  at  the  junction  of  the  arm  and  shoulder-blade,  and  on  the  two  nipples. 
They  pretend  that  this  is  Vishnu’s  mark  ; that  it  defends  them  from  the 
devil,  and  Jamma,  the  judge  of  hell.  They  promise  Vishnu  neither  to 
serve  nor  acknowledge  any  other  god  but  himself,  and  add,  that  a virtuous 
life  must  illustrate  this  promise,  and  that  otherwise  they  will  be  punished 
for  breaking  their  vows.  The  chief  of  the  Tadvadi  lives  at  Combecomne, 
a place  known  in  Palliaccate.  He  has  generally  a bamboo  cane  in  his 
hand,  and  is  obliged  either  to  live  single,  or,  when  he  marries,  to  relinquish 
all  his  possessions. 

The  Ramanoujas  draw  with  namou,  a kind  of  chalk,  a figure  resembling 
the  letter  Y,  which  extends  from  the  nose  to  the  forehead  ; but  they  mark 
themselves  indelibly  at  one  time  writh  fire,  at  the  junction  of  the  arm  and  the 
shoulder-blade : this,  they  say,  is  sufficient,  and  dispenses  them  from  the 
necessity  of  marking  their  bodies  daily.  They  are  a kind  of  Quietists,  and 
assert  that  it  is  sufficient  for  a man  to  give  himself  once  to  God  with  a sin- 
cerity of  heart,  and  to  have  made  a vow  of  being  his  only ; and  that  if  they 
should  happen  after  this  to  lead  a dissolute  life,  Vishnu  would  not  punish 
them  for  it ; for  it  is  their  opinion  he  never  abandons  those  whom  he  has 
once  loved.  These  Ramanoujas  go  bareheaded,  and  with  their  hair  cut 
very  short,  except  that  they  leave  a tuft  upon  the  crown,  which  hangs 
behind  in  a knot.  Their  principal  chief  resides  at  Cansjevaram,  a famous 
city  of  the  kingdom  of  Carnata.  He  has  the  privilege  of  wearing  a piece 
of  linen  cloth  wound  round  his  head  whenever  he  speaks  to  any  person. 
They  boast  that  they  are  better  men  than  the  Tadvadi,  because  they  never 
interfere  with  traffic. 

The  second  sect  of  the  Bramins  is  that  of  the  Seivias,  who  acknowledge 
Eswara  for  the  sovereign  god,  making  him  superior  to  Vishnu.  Those  of 
the  Soudras  who  join  themselves  to  the  Bramins  of  this  sect  are  called 
Tangam.  The  Seivias  are  known  by  three  or  four  streaks,  which  they 
make  upon  their  heads  with  cow-dung  ashes.  Some  wear  a Lingam  about 
their  necks,  which  is  a stone  of  a certain  shape,  and  others  wear  it  in  their 
hair.  Their  children  of  eight  or  ten  years  old  also  wear  it;  but  then  it  is 
covered  with  wax,  ana  is  tied  about  their  arms  with  a small  cord.  This 


t 


PAGAN  NATIONS. 


749 


Lingam  is  a public  testimony  of  their  being  wholly  devoted  to  Eswara  ; 
and  the  Soudras  who  wear  it  abstain,  like  the  Bramins,  from  every  thing 
that  has  life. 

The  third  sect  is  called  Smaertas,  and  was  founded  by  Saricra  Atsjaria. 
The  Smaertas  say  that  Vishnu  and  Eswara  are  one  and  the  same  god,  and 
worshipped  only  under  different  representations  or  images  ; and  they  do 
not  approve  of  the  disputes  which  the  two  preceding  sects  have  among 
themselves  about  either  of  these  names.  These  are  not  distinguished  from 
one  another  by  any  exterior  mark,  and  have  few  followers  among  the  com- 
mon people. 

The  fourth  sect  is  that  of  the  Schaerwaeckas,  who  are  a kind  of  Epicu- 
reans, who  do  not  believe  in  the  immortality  of  the  soul,  and  treat  every 
thing  they  hear  mentioned  concerning  a life  to  come  as  foolish  and  ridicu- 
lous ; with  the  exception  of  this  particular,  they  may  be  said  to  lead  very 
regular  and  exemplary  lives. 

The  fifth  sect,  called  the  Pasendas,  look  upon  every  thing  which  the 
first  three  maintain  as  fabulous,  and  agree  with  the  fourth  in  their  notions 
of  the  mortality  of  the  soul ; but  they  are  far  from  being  as  strict  in  their 
morals.  The  members  of  this  sect  dare  not  always  own  themselves  to  be 
of  it ; for  some  of  them  have  been  torn  to  pieces,  from  a hatred  of  their 
impious  doctrine. 

The  Tschecteas  are  the  sixth  sect.  These  pretend  that  Tschecti  is  the 
true  god,  and  that  Vishnu,  Eswara,  and  Brahma  are  his  creatures,  and  exist 
only  through  him.  They  refuse  tcHfollow  the  precepts  of  the  Vedam,  and 
reject  every  thing  that  cannot  be  demonstrated  by  the  testimony  of  the 
senses.  The  last  three  sects  are  looked  upon  as  heretics,  and  are  too  odious 
to  gain  over  many  followers. 

THE  VANAPRASTAS,  THE  SAN-JASIIS  AND  THE  AVADOUTAS. 

The  Bramins  have  also  their  anchorets,  who  distinguish  themselves 
from  the  rest  of  mankind  by  a peculiar  way  of  life,  to  which  they  ascribe 
a certain  degree  of  perfection.  Those  of  the  first  tribe  are  called  Jaguis  ; 
those  of  the  caste  of  the  Soudras  are  named  Joquis.  There  are  three  kinds 
of  Jaguis,  viz.  the  Vanaprastas,  the  San-jasiis,  and  the  Avadoutas. 

The  Vanaprastas  live  retired  in  the  woods,  together  with  their  wives 
and  children,  and  feed  only  on  such  herbs  and  fruits  as  they  can  get  with- 
out labour.  A great  many  scruple  to  pluck  up  even  the  least  root,  imagin- 
ing they  should  commit  a sin,  were  they  thus  to  dislodge  the  soul  of  a plant 
from  the  body  in  which  it  resides.  This  is  looked  upon  as  a very  holy 
way  of  life. 

The  San-jasiis  affect  a greater  abstinence,  and  abstain  from  marriage, 
betei,  and  all  pleasures  in  general.  They  are  allowed  to  make  but.  one 

meal,  and  to  live  on  alms ; and  instead  of  a copper  cup,  which  others 
48 


750 


HINDOOS. 


generally  carry  about  them,  are  permitted  to  use  earthen-ware  only.  Their 
clothes  are  dyed  with  red  earth,  and  they  have  a long  bamboo  cane  in  their 
hands.  They  are  forbidden  to  touch  either  gold  or  silver,  much  less  to 
carry  any  about  them  : they  are  not  permitted  to  have  any  fixed  habitation, 
nor  suffered  to  lie  two  nights  together  in  the  same  place,  once  a year  ex- 
cepted, when  they  are  allowed  to  continue  two  months  together  in  the 
same  place.  They  then  make  choice  of  such  a spot  as  is  thought  to  be 
holy,  and  there  they  are  suffered  to  spend  not  only  two  months,  but  all 
their  lifetime,  if  they  think  proper.  They  are  bound  to  be  always  ready 
to  oppose  six  enemies, — viz.  first,  Cama,  lust ; second,  Croota,  anger  ; third, 
Lopa,  avarice  ; fourth,  Madda,  pride ; fifth,  the  love  of  the  things  of  this 
world;  sixth,  Matsara,  a thirst  for  revenge.  Those  only  of  the  tribe  of  the 
Bramins,  who  lead  this  kind  of  life,  are  called  San-jasiis  , (or  if  they  be 
Sattreas,  or  Veinsjas,  they  are  called  Perma-Ampha  ; and  if  Soudras,  they 
are  then  called  Joguis : the  latter  indulge  themselves  in  greater  liberties 
than  the  true  San-jasiis. 

The  Avadoutas  leave  their  wives  and  children  and  abandon  even  what 
the  San-jasiis  keep,  such  as  an  earthen  porringer,  a bamboo  cane,  clothes, 
&c.  Their  whole  property  in  the  world  consists  only  in  a little  piece  of 
linen  cloth,  but  some  of  them  are  even  destitute  of  that  slight  covering,  and 
go  stark  naked.  They  rub  their  bodies  with  ashes;  and  whenever  they 
are  hungry,  they  go  at  once  into  any  house,  where,  without  so  much  as 
speaking  one  word,  they  only  hold  out  their  hands,  and  immediately  eat 
whatever  is  given  them.  Some  of  these  will  not  even  give  themselves  the 
trouble  to  ask  for  alms  in  this  manner,  but  lay  themselves  down  on  the 
bank  of  some  river,  where  the  country  people,  who  look  upon  these  rivers 
as  holy,  never  fail  to  bring  them  milk  and  fruits  in  abundance  ; so  that  these 
lazy  devotees  are  not  so  miserable  as  some  people  may  imagine. 

OF  THE  VEDAM,  AND  THE  PRIVILEGES  WHICH  IT  ALLOWS  THE  BRAMINS. 

The  Vedam  is  the  book  of  the  law  among  these  people,  and  contains  all 
they  are  to  believe  or  practise.  It  is  written  in  the  Sanscrit  tongue,  which 
is  understood  by  those  of  the  Bramins  who  never  traffic.  It  was  divided 
into  four  parts, — viz.,  first,  the  Rago-Vedam,  which  treats  of  the  first  cause, 
of  the  first  matter,  of  the  angels,  of  the  soul,  of  rewards  and  punishments, 
of  the  generation  and  corruption  of  creatures,  of  sin,  and  the  manner  in 
which  it  may  be  remitted,  &c. ; secondly,  Tssoure-Vedam,  which  treats  of 
the  powers  that  preside  over  and  govern  all  things  ; thirdly,  Sama-Vedam, 
containing  a system  of  morality  to  prompt  men  to  the  practice  of  virtue, 
to  shun  vice,  and  hate  the  wicked  ; and  fourthly,  Addaravana-Vedam, 
which  treated  of  their  religious  ceremonies,  temples,  sacrifices,  and  feasts. 
The  last  part  has  been  lost  for  many  years;  and  it  is  to  this  circumstance 
that  the  Bramins  impute  the  diminution  of  their  honours,  and  the  powe” 


PAGAN  NATIONS.  751 


they  formerly  enjoyed.  The  Vedam  is  with  the  Bramins  of  indisputable 
authority,  being  obliged  to  submit  to  its  decisions  whenever  it  is  appealed 
to ; however,  as  they  used  to  dispute  frequently  on  the  manner  of  inter- 
preting it,  the  sense  of  it  has  been  fixed  by  the  Jastras,  or  Declarations. 

This  book  allows  the  Bramins  five  privileges.  The  first  is,  to  celebrate 
the  Jagam,  which  is  a feast  accompanied  with  a sacrifice.  They  strangle 
their  victims,  whether  it  be  that  they  are  forbidden  to  shed  the  blood  of 
any  animal,  or  in  order  to  have  it  more  entire.  They  afterwards  cut  it 
up,  then  burn  it,  at  the  same  time  repeating  certain  prayers  adapted  to 
the  solemnity;  but  they  reserve  the  heart,  which  is  divided  among  those 
Bramins  who  assist  at  the  feast,  who  are  not  allowed  to  eat  flesh  on  any 
other  occasion.  A number  of  Bramins  shun  this  solemnity,  merely  from 
the  horror  with  which  they  are  seized  at  the  thoughts  of  eating  the 
victim. 

The  celebration  of  the  Jagam  is  very  expensive ; for  the  person  at  whose 
expense  it  is  made,  is  obliged  to  maintain  all  the  Bramins  who  assist  at  it, 
even  if  they  should  amount  to  a thousand  ; and  they  sometimes  continue  at 
his  house  ten,  twenty,  and  even  thirty  days.  He  was  formerly  obliged  to 
give  them  whatever  they  took  it  into  their  heads  to  ask  of  him,  but  now 
the  act  of  treating  them  absolves  him  from  all  other  expenses.  They  per- 
form this  sacrifice  merely  that  they  may  deserve  to  go  to  Devendre-Locon, 
which  is  the  mansion  of  the  blessed,  where  Devendre  will  preside  over 
them.  Those  Bramins  who  hope  to  go  into  heaven  itself,  take  care  never 
to  celebrate  the  Jagam. 

The  second  privilege  of  the  Bramins,  is  their  being  allowed  to  instruct 
the  Sattreas  in  the  manner  of  celebrating  this  feast,  from  which  the  Veinsjas. 
as  well  as  the  Soudras,  are  excluded. 

The  third  privilege  is  the  permission  of  reading  the  Vedam. 

The  fourth  is  a liberty  of  teaching  it  to  other  Bramins  and  the  Settreas, 
who,  because  they  have  learned  it  of  the  Bramins,  are  therefore  allowed  to 
read  it,  but  not  to  teach  it  to  others.  The  Veinsjas  dare  not  read  it,  nor 
repeat  any  part  of  it,  nor  even  hear  any  of  it  repeated  ; but  the  same  pro- 
hibition does  not  exist  in  regard  to  the  Jastra.  As  for  the  Soudras,  they 
are  not  allowed  so  much  as  to  speak  of  the  Vedam,  nor  even  to  learn  the 
Jastra. 

The  fifth  privilege  is,  the  liberty  allowed  them  of  begging.  The  other 
tribes  are  suffered  to  give  alms,  but  they  are  not  permitted  to  receive  any  ; 
and  indeed  there  is  not  any  thing  that  the  Bramins  recommend  so  much  in 
their  writings  as  alms-giving  and  charity,  provided  it  be  exercised  towards 
themselves ; but  they  never  fail  to  hint,  that  they  are  no  ways  meritorious 
when  bestowed  on  any  other  persons.  As  for  themselves,  they  only  extend 
their  charity  to  some  few  Bramins  ; and  all  the  answer  which  they  would 
give  to  a Soudra,  who  should  tell  them  of  their  great  necessity,  would  be 


752 


HINDOOS. 


Po,  po,  «.  e.,  Go  on,  go  on.  They  receive  the  most  alms  from  the  devotees 
on  those  solemn  days  which  are  called  Samcramanan,  and  at  the  burials 
of  those  who  leave  some  property  behind  them.  Some  of  them  are  so  in- 
fatuated with  the  merit  of  this  charity,  that  the  alms  they  bestow  on  the 
Bramins  and  Joguis  brings  them  to  utter  ruin,  and  indeed  their  doors  are 
continually  crowded  with  them. 

THE  EMPLOYMENTS  AND  MAINTENANCE  OF  THE  BRAMINS. 

The  Bramins  are  the  instructors  of  the  people,  whom  they  are  obliged 
to  educate  in  reading,  writing,  and  accounts,  and  to  instruct  their  disciples 
in  all  things  relating  to  religion.  If  they  be  in  good  circumstances,  they 
are  not  allowed  to  take  any  recompense  ; but  if  poor,  they  have  the  liberty 
of  receiving  from  their  disciples  whatever  may  be  necessary  for  their  sub- 
sisting in  a decent  manner.  Their  kings  are  obliged  to  provide  for  them, 
to  enable  them  to  teach  gratis ; but  the  number  of  Bramins  is  so  great  that 
it  is  impossible  to  provide  for  them  all.  It  is  asserted  that  they  possess  a 
third  part  of  the  revenues  of  the  country,  notwithstanding  which,  a great 
number  of  them  are  reduced  to  the  necessity  of  begging ; others  traffic,  or 
practise  physic.  They  are  forbidden  to  follow  any  mechanical  trades,  under 
which  husbandry,  painting,  &c.,  are  ranked.  They  cannot  perform  cer- 
tain offices  without  derogating  from  their  quality,  such  as  washing  the  feet, 
folding  betel,  &c.,  for  any  person  whatever,  not  even  for  the  king  himself; 
and  a Bramin  who  should  demean  himself  in  this  manner,  would  be  de- 
graded and  expelled  the  society  of  the  remainder.  But  they  may  be  secre 
taries,  ambassadors,  and  counsellors,  and  these  employments  are  generally 
exercised  by  them  only. 

To  those  Bramins  whom  the  king  maintains  he  gives  villages,  but  not 
in  the  character  of  pastors,  or  teachers,  as  our  rectors,  but  as  proprietors  and 
possessors.  It  has  sometimes  happened,  as  under  the  reign  of  Rama  Raja, 
whose  memory  is  still  cursed  on  that  account,  that  the  kings  have  claimed 
those  possessions,  or  commanded  the  Bramins  to  give  them  a moiety  of  the 
revenue  of  those  villages  ; but  other  kings,  either  moved  with  compassion, 
or  tired  out  with  their  complaints,  have  dispensed  with  this  division  of  their 
revenues.  But  the  Bramins,  fearing  that  they  might  at  some  future  time 
De  dispossessed  of  the  villages,  in  order  to  assist  the  exigencies  of  the  state, 
upon  pretence  that  they  have  enjoyed  them  long  enough,  ask  leave  to  allow 
certain  persons  who  are  extremely  poor  to  hold  a share  in  their  villages, 
which  they  have  no  sooner  obtained,  than  they  make  a private  engagement 
with  some  of  their  relations.  This  permission  is  engraved  on  copper,  and 
all  those  villages  which  are  divided  in  this  manner,  are  not  liable  to  be 
re-demanded  ; for  the  kings  who  succeed  the  donor  would  be  afraid  that  the 
complaints  of  the  poor  would  make  them  obnoxious  to  Vishnu,  or  Eswara 


PAGAN  NATIONS. 


753 


MARRIAGES  OF  THE  BRAMINS. 

Those  Bramins  who  have  sons,  endeavour  to  marry  them  early  ; the 
rich  are  more  expeditious  in  this  matter  than  the  poor,  but  those  of  the 
three  first  castes  never  marry  them  till  such  time  as  they  have  received  the 
Dsandhem. 

When  a Bramin  goes  to  demand  a young  woman  in  marriage  foT  his 
son,  he  pays  the  highest  regard  to  presages.  If  he  meets  a sinister  sign  in 
his  way,  he  then  postpones  the  affair  to  some  other  day ; in  case  he  has  a 
bad  sign  a second  time,  he  again  puts  it  off;  but  if  the  same  happens  a 
third  time,  he  then  lays  aside  all  thoughts  of  the  match,  from  a firm  persua- 
sion that  it  would  be  unhappy.  To  hear  a serpent  named  the  first  day 
on  which  a Bramin  is  going  upon  such  an  affair  is  a bad  sign,  but  seeing 
one  is  enough  to  make  him  lay  it  wholly  aside.  The  Veinsjas  have  a 
particular  custom  among  them,  and  that  is,  the  melting  down  a half-pagod, 
or  half-ducat  of  gold  ; in  case  the  gold,  after  it  is  thus  melted  down,  appears 
with  a shinmg  hue,  it  is  then  a propitious  sign  ; but  in  case  it  be  dull, 
they  change  their  resolution ; the  Bramins,  however,  laugh  at  this  kind  of 
divination. 

The  man  w hose  daughter  is  sought  for  in  marriage,  desires  to  see  the 
youth  who  is  to  be  his  future  son-in-law,  when  he  makes  the  necessary  in- 
quiries into  his  circumstances.  In  case  he  finds  matters  to  his  satisfaction, 
he  then  allows  him  to  visit  her  in  the  presence  of  her  parents  ; and  if  the 
young  couple  be  then  pleased  with  each  other,  and  the  parents  give  their 
consent,  they  are  immediately  married.  The  consent  of  the  Soudras  must 
be  purchased,  and  they  oblige  the  lover,  before  they  allow  him  to  marry 
their  daughter,  to  give  them  a certain  sum  of  money  over  and  above  the 
bargain,  or,  in  other  words-,  a luck-penny;  and  this  they  call  a gift,  for 
they  would  be  ashamed  to  have  it  thought  that  they  sold  their  daughters. 

When  the  parties  are  agreed,  they  make  choice  of  a fortunate  day  ; for 
these  people  have  a calendar,  in  which  the  lucky  and  unlucky  days  are  set 
down.  Then  the  relations  on  both  sides  meet,  and  perform  a ceremony 
which  answers  to  our  betrothings.  The  bride’s  father  presents  betel  to  the 
bridegroom’s  relations,  and  declares  to  the  company  that  he  has  given  his 
daughter  to  N— , a member  of  the  family  of  the  persons  present.  This 
being  done,  the  bridegroom’s  relations  give  betel  to  those  of  the  bride,  when 
they  make  the  same  declaration,  and  take  the  company  for  witnesses ; and 
when  this  is  performed,  the  couple  are  married,  provided  it  be  at  a proper 
time  ; for  they  are  not  allowed  to  marry  in  all  seasons  of  the  year.  There 
are  certain  months  appointed  for  that  purpose,  and  these  are  February, 
May,  June,  October,  and  the  beginning  of  November  ; as  also  certain 
stated  hours  in  those  months,  all  which  they  observe  very  carefully. 

When  the  time  for  consummating  the  marriage  is  come,  they  light  the 


754 


HINDOOS. 


fire  Homarn  with  the  wood  of  ravisitou.  The  Bramin  blesses  the  former, 
which  being  done,  the  bridegroom  takes  three  handfuls  of  rice,  and  throws 
it  on  the  bride’s  head,  who  does  the  same  to  him.  Afterwards  the  bride’s 
father  clothes  her  in  a dress  according  to  his  condition,  and  washes  the 
bridegroom’s  feet,  the  bride’s  mother  observing  to  pour  out  the  water. 
This  being  done,  the  father  puts  his  daughter’s  hand  in  his  own,  puts 
water  into  it,  some  pieces  of  money,  and  giving  it  to  the  bridegroom,  says, 
at  the  same  time,  “ I have  no  longer  any  thing  to  do  with  you,  and  I give 
you  up  to  the  power  of  another.”  The  tali,  which  is  a ribbon  with  a 
golden  head  hanging  to  it,  is  held  ready,  and  being  shown  to  the  company, 
some  prayers  and  blessings  are  pronounced,  after  which  the  bridegroom 
takes  it,  and  hangs  it  about  the  bride’s  neck.  It  is  by  this  knot  that  he 
particularly  secures  the  possession  of  her;  for  before  he  had  tied  the  tali 
on,  the  remainder  of  the  ceremonies  might  have  been  made  to  no  purpose, 
for  it  has  sometimes  happened,  that  when  the  bridegroom  was  going  to  fix 
it  on,  the  bride’s  father  has  discovered  that  he  is  not  satisfied  with  the 
bridegroom’s  gift,  when  an  additional  offering  has  carried  off  the  bride  with 
her  father’s  consent.  But  when  once  the  tali  is  put  on,  the  marriage  is 
indissoluble  ; and  whenever  the  husband  dies,  the  tali  is  burnt  along  with 
him,  to  show  that  the  marriage  bands  are  broken.  Besides  these  particular 
ceremonies,  the  people  have  notice  of  the  wedding  by  a pandal,  which  is 
raised  some  days  previous  to  it  before  the  bride’s  door.  The  whole  con- 
cludes with  an  entertainment,  which  the  bride’s  father  gives  to  the  common 
friends  ; and  during  this  festivity,  which  continues  five  days,  alms  are 
given  to  the  poor,  and  the  fire  Homam  is  kept  in.  The  seventh  day  the 
new-married  couple  set  out  for  the  bridegroom’s  house,  whither  they  fre- 
quently go  by  torch-light.  The  bride  and  the  bridegroom  are  carried  in  a 
sedan,  pass  through  the  chief  streets  of  the  city,  and  are  accompanied  by 
their  friends,  who  are  either  on  horseback  or  mounted  on  elephants.  In 
case  the  bride  be  not  of  an  age  fit  for  consummating  the  marriage,  her  re- 
lations do  not  leave  her  above  three  or  four  days  in  her  husband’s  house, 
after  which  she  is  brought  back  to  that  of  her  father  ; but  if  she  be  arrived 
at  puberty,  she  stays  with  her  husband. 

OF  THE  LUCKY  OR  UNLUCKY  DAYS,  AND  OF  THE  PANJAMGAM. 

The  Bramins  are  superstitiously  of  opinion,  that  there  are  certain  days 
on  which  it  would  be  impossible  for  them  to  succeed  in  any  affair  what- 
ever. But  this  fatal  prejudice  often  makes  them  neglect  the  most  favour- 
able opportunities,  when  they  happen  to  fall  out  on  such  a day  as  is 
marked  an  unlucky  one  in  the  panjamgam,  i.  e.  in  an  almanac,  in  which 
both  the  lucky  and  unlucky  days  are  set  down.  This  panjamgam,  which 
they  look  upon  as  infallible,  is  of  two  kinds  ; the  one  was  made  by  Bra- 
haspeti,  doctor  of  the  Devetas,  or  good  angels,  wherein  he  has  set  down 


PAGAN  NATIONS. 


Too 

the  lucky  and  unlucky  days,  and  even  those  which  are  but  half-lucky,  or 
so  during  a few  hours  only.  A new  one  is  annually  made  on  this  model, 
which  serves  for  a guide  to  the  country  people.  The  other  panjamgam, 
they  say,  was  composed  by  Succra,  doctor  of  the  Ratsjastas,  or  dewls. 
This  is  so  very  particular  as  to  take  notice  of  every  hour  in  the  natural  day, 
which  this  people  divide  into  sixty  hours. 

It  is  evident  that  they  must  often  let  opportunities  slip,  if,  to  the  great 
number  of  days  and  hours  during  which  they  are  diverted  from  attempting 
any  affair,  we  should  add  their  great  credulity  with  regard  to  signs  and 
presages.  It  is  a good  sign  when  they  see  the  bird  Garrouda,  or  what  is 
called  Pala,  flying  before  them,  and  cross-ways,  from  right  to  left.  Other 
birds  are,  on  the  contrary,  of  good  augury,  if  they  fly  from  left  to  right.  If 
a magpie,  of  which  there  are  great  numbers  in  that  country,  happens  to 
touch  any  person  in  its  flight,  they  immediately  conclude  that  such  person, 
or  one  of  his  relations,  will  die  in  six  weeks.  If  any  one  happen  to 

3neeze  while  a person  is  going  out  of  the  house,  he  turns  back  again 

immediately. 

DAILY  EXERCISES  OF  THE  BRAMINS. 

The  Bramins  are  obliged  to  observe'  certain  ceremonies,  which  it  is 
impossible  for  them  to  dispense  with  without  violating  the  Jaw.  They 
are  obliged  to  wake  two  hours,  or  one  at  least,  before  the  dawn,  and  begin 
by  repeating  the  several  names  of  God.  In  case  they  have  no  business 
that  obliges  them  to  rise  so  soon,  they  then  may  lie  half  an  hour  longer  in 
bed,  and  repeat  the  name  of  God  to  themselves.  On  rising,  they  wash 
their  hands,  their  face  and  feet,  and  seat  themselves  either  on  a board  or  a 
carpet,  but  never  on  the  bare  earth,  nor  on  their  beds,  with  their  faces 

turned  towards  the  north  or  east,  but  never  to  the  south  nor  west.  The 

reason  of  their  turning  towards  the  east,  is  because  the  sun  rises  in  that 
quarter  of  the  heavens  ; and  towards  the  north,  because  those  places  which 
they  look  upon  as  most  holy  are  on  that  side.  They  afterwards  begin  to 
sing  the  story  of  Gasjendre  Mootsjam  ; but  in  case  the  sun  be  not  yet 
risen,  they  sing  some  hymn.  This  being  done  they  rise,  wash  their 
mouths  and  their  teeth  ; or  if  there  be  any  sacred  river  near  their  houses, 
or  some  Tan,  i.  e.  pool  of  water,  they  then  go  and  wash  at  home,  and  put 
themselves  in  it ; but  in  case  there  be  none,  they  bathe  at  home,  and  put 
on  clean  clothes. 

The  Bramins  call  such  clothes  clean  as  have  not  been  put  on  since  they 
have  been  washed,  or  have  been  wetted  since  they  were  worn  : they  are 
looked  upon  as  clean  so  long  as  they  have  not  been  worn  nor  touched  bv 
any  person.  But  as  silks  are  spoiled  by  wetting,  they  have  found  out  a 
remedy  in  this  case,  by  declaring  that  silk  clothes  are  naturally  pure. 
However,  if  any  one  were  to  eat  with  a silk  gown  on,  it  would  immediately 


756 


HINDOOS. 


become  unclean  ; and  for  this  reason  they  throw  it  off  before  they  sit  down 
to  table. 

Being  dressed,  they  sit  down  again  in  the  same  place,  and  take  some 
well-water  just  drawn  ; for  if  it  were  a day  old,  it  would  be  too  stale ; in 
this  they  dip  that  thing  with  which  they  mark  their  faces,  pour  water  into 
their  hands  thrice,  and  throw  it  as  many  times  into  their  mouths,  observing 
not  to  touch  it  with  their  hands.  This  being  done,  they  repeat  the  twenty- 
four  names  of  God,  which  they  call  making  Japon,  by  touching  so  many 
parts  of  the  body. 

At  sunrise  they  pour  water  thrice  into  the  hollow  of  their  hands,  and 
throw  it  on  the  ground,  repeating  a short  prayer  at  the  same  time.  This 
ceremony,  which  is  performed  for  the  sun’s  sake,  is  founded  on  the  chimera 
that  the  sun  rises  between  certain  mountains,  and  is  obliged  to  pass  through 
a narrow  passage,  which  is  infested  by  certain  genii  or  spirits,  who  endea- 
vour to  check  his  progress.  Some  Bramins  one  day  threw  up  water  into 
the  sun,  which  made  such  a noise,  that  it  frightened  away  those  devils,  and 
put  them  to  flight.  We  are  very  sensible,  say  the  modern  Bramins,  that 
what  we  now  do  is  of  no  manner  of  advantage  to  the  sun  ; however,  we 
thereby  give  him  a testimony  of  the  good-will  we  bear  him,  in  imitation  of 
those  who  really  succoured  him. 

They  afterwards  begin  again  to  throw  water  thrice  into  their  mouths, 
as  they  pay  their  adorations  to  the  sun,  and  to  the  beings  who  preside  over 
the  worlds  situated  under  the  heavens.  If  they  be  of  the  sect  of  the 
Vishnuvas,  they  take  a kind  of  chaplet,  the  beads  of  which  are  made  of  a 
very  fragrant  wood  called  Toleja ; but  the  beads  of  those  of  the  caste  of 
the  Seivias  are  made  of  coral  or  crystal.  Some  put  this  chaplet  about 
their  necks;  others  hold  it  in  their  hands,  but  hidden  under  their  coats, 
or  in  a pocket  made  for  that  purpose.  At  the  end  of  every  prayer  they 
let  drop  a bead.  Those  who  have  not  much  time  to  spare  say  only 
twenty-eight  prayers ; those  who  have  more  leisure,  repeat  one  hundred 
and  twenty-eight ; but  those  devotees  who  have  nothing  to  do,  repeat  a 
thousand. 

These  prayers  being  ended,  they  worship  Salagrammas,  and  wash 
with  clean  water.  This  is  an  idol  made  of  a particular  stone,  having  a hole 
in  it,  in  which  they  say  are  the  coats  of  arms  of  God.  Tiertum  is  the 
name  of  the  water  in  which  they  wash  it,  which  is  kept  for  another  reli- 
gious use,  as  will  be  seen  in  the  sequel.  The  idol  Salagramma  being  thus 
washed,  is  dressed  in  a clean  suit,  or  wrapped  up  in  linen,  and  anointed 
with  a perfume  composed  of  sandal,  odoriferous  flowers,  and  leaves  of  toleja. 
The  same  ceremony  is  performed  before  another  little  idol  of  copper,  on 
each  side  of  which  they  light  up  one  or  more  wax  tapers,  according  to 
their  circumstances  or  devotion.  They  present  the  victuals  just  dressed, 
or  else  fruits  or  milk.  They  scatter  flowers  over  it,  turn  thrice,  and  some- 


PAGAN  NATIONS. 


757 


times  more,  round  it ; and  at  every  turn  they  fall  prostrate  on  the  ground, 
with  their  hands  clasped  and  their  arms  stretched  out.  They  afterwards 
set  the  idol  on  the  ground,  take  the  tiertum,  or  water  with  which  they  had 
washed  Salagramma,  throw  it  once  on  their  heads  and  thrice  in  their 
mouths,  with  a few  leaves  of  toleja,  and  anoint  their  foreheads  with  some 
angaram,  which  is  a preparation  of  the  gum  called  benjamin.  It  is  said 
that  the  angaram  has  the  virtue  of  fortifying  the  mind  against  sin,  but  then 
it  must  have  been  offered  to  the  idol ; as  also  the  toleja,  which  they  put 
into  their  ears,  to  prevent  the  impurity  they  might  otherwise  contract  by 
touching  a dead  carcass  or  a Soudra.  The  virtue  of  the  tiertum  is  so  great 
as  to  purify  them  from  all  the  sins  they  may  have  committed  from  their 
infancy.  After  having  presented  the  whole  company  with  tiertum,  they 
burn  a little  incense,  and  then  have  the  liberty  to  go  and  breakfast  with 
those  Bramins  who  assisted  at  the  ceremony.  They  pray  before  and  after 
meals,  wash  their  hands,  throw  water  thrice  into  their  mouths,  make  japon, 
and  take  tiertum  again ; and  after  this  ceremony,  they  are  altogether  as 
pure  as  they  were  before.  They  repeat  this  ce.remony  as  often  as  they 
imagine  they  have  been  polluted. 

If  they  do  not  breakfast  nor  eat  before  noon,  the  ablution  at  daybreak  is 
not  sufficient ; they  therefore  repeat  it,  and  return  to  their  idol,  before  which 
they  strew  flowers,  or,  for  want  of  these,  some  toleja,  and  present  it  with 
whatever  they  are  to  eat ; for  the  Bramins  dare  not  take  any  sustenance 
before  it  has  been  offered  to  it.  A little  before  sunset  they  wash  themselves 
again,  mark  themselves,  perform  japon,  and  give  water  to  the  sun.  If  they 
be  Grahastas — i.  e.,  married — they  sup.  It  has  been  already  observed,  that 
the  Bramasariis  and  the  Sansjasii  make  but  one  meal  a day.  Lastly,  they 
say  a prayer,  and  after  that  go  to  rest. 

In  the  morning,  at  noon,  and  in  the  evening,  after  they  have  performed 
the  ceremony  of  the  twenty-four  names  of  God,  they  read  the  Poranes,  or 
ancient  chronicles ; and  this  book  is  held  in  such  great  veneration  among 
these  people,  that  they  carefully  observe  to  wash  their  ears,  in  order  t^at 
being  pure,  they  thereby  may  be  more  worthy  to  hear  so  holy  a work 
read. 

Nevertheless,  this  exercise  is  not  so  punctually  observed,  but  that  a great 
many  Bramins  dispense  with  several  circumstances  in  it.  However,  they 
are  indisputably  obliged  to  perform  the  tiertum  and  the  japon  ; and  if  a 
single  person  in  a house  performs  every  thing  according  to  the  foregoing 
injunctions,  it  suffices  for  the  whole  family.  Indeed,  very  few  execute 
punctually  all  the  things  prescribed  by  the  law,  except  those  who  are  em- 
ployed in  the  public  worship  of  the  idols. 


758 


HINDOOS. 


CUSTOMS  OBSERVED  DURING  THE  SICKNESS,  OR  AT  THE  DEATH  OF  THE 
BRAMINS,  AND  OF  THEIR  BURIAL. 

When  a Bramin  falls  sick,  though  the  vessels  of  the  body  be  ever  so 
much  overcharged  with  blood,  they  yet  always  prefer  abstinence  to  bleed- 
ing ; but  then  they  frequently  make  him  fast  so  long,  that  he  quite  loses  the 
habit  of  eating  ; by  which  means  he  is  unable  to  swallow,  when  they  after- 
wards think  proper  to  give  him  sustenance. 

When  the  symptoms  of  death  appear,  a Bramin  is  sent  for  to  pray  with 
the  sick  person,  and  alms  are  given  to  the  poor.  In  the  mean  time,  the 
sick  person  is  repeating  continually  the  name  of  God  ; and  when  he  is  no 
longer  able  to  do  it,  his  friends  ring  it  incessantly  in  his  ears. 

The  Vedam  declares,  that  as  God  has  promised  to  assist  those  who  think 
on  his  name,  and  repeat  it,  he  is  obliged  to  succour  them  in  this  extreme  ; 
but  in  case  their  speech  fails  them,  and  their  friends  do  this  office  for  them, 
it  is  the  same  thing  as  if  they  themselves  had  performed  it.  If  the  sick 
person  be  married,  and  his  senses  are  not  yet  gone,  he  asks  his  wife  whe- 
ther she  will  be  burned,  or  buried  with  him.  If  she  answers  in  the  affirm- 
ative, she  is  obliged  to  adhere  to  her  promise,  and  it  then  becomes  her 
duty,  because  of  the  oath  by  which  she  bound  herself  at  her  marriage,  in 
presence  of  the  Bramin  and  the  fire  Homam.  She  then  took  an  oath  that 
her  soul  should  not  be  separated  from  that  of  her  husband,  and  she  could 
not,  without  being  guilty  of  a great  sin,  violate  an  oath  which  the  presence 
of  the  Bramin  and  the  fire  had  made  sacred.  In  case  she  has  any  chil- 
dren, and  loves  them  better  than  she  did  her  deceased  husband,  then  she 
is  at  liberty  either  to  live  with  them  or  die  with  him.  If  she  dreads  the 
fire,  she  must  not  be  forced  to  throw  herself  into  it ; but  the  general  opi- 
nion is,  that  no  virtuous  woman  will  refuse  to  make  herself  a sacrifice  on 
this  occasion  ; for,  according  to  the  Vedam,  the  duty  of  a wife  consists  in 
the  three  following  particulars : — The  first  is,  a blind  and  implicit  compli- 
ance in  all  the  desires  and  wishes  of  her  husband. 

The  second  duty  of  a virtuous  wife  is  to  observe  a great  modesty  and 
simplicity  in  her  dress,  and  not  to  lead  a dissolute  life  when  her  husband  is 
out  of  town. 

The  third  is  to  die  when  her  husband  leaves  the  world.  However,  some 
women,  before  they  marry,  put  in  this  clause,  viz.  that  they  shall  not  be 
burned  with  him,  and  oblige  their  husbands  to  ratify  it.  The  Bramins 
leave  a woman  at  her  liberty  to  answer  either  “Yes”  or  “No,”  when  her 
husband  asks  her  in  his  expiring  moments,  whether  she  be  willing  to  fol- 
low him  to  death.  They  themselves  confess  that  the  forcing  a woman  tc 
it,  either  by  violence  or  threats,  is  a crime  that  merits  hell.  But  the  Set- 
treas,  who  are  the  nobles,  constrain  their  wives  to  submit  to  this  cruel  cus- 
tom, thinking  that  their  surviving  them  would  cast  a stain  on  their  honour; 


PAGAN  NATIONS. 


759 


and  once,  at  tne  death  of  a Settrea,  threescore  women  threw  themselves  on 
his  funeral  pile,  and  were  there  consumed. 

They  believe  that  when  the  sick  person  is  at  the  point  of  death,  two 
Jamma-doutas,  or  judges  of  hell,  always  appear  to  him,  whose  hideous 
ligure  terrifies  him  ; but  then  a Vishnu-douta  is  present  at  the  same  time. 
In  case  the  dying  man  has  led  a virtuous  life,  the  latter  carries  away  his 
soul  in  a magnificent  flying  chariot ; but  if  he  has  been  a wicked  wretch, 
one  of  the  Jamma-doutas  carries  him  to  Jamma-locon,  or  the  place  where 
Jamma  presides.  This  judge  orders  his  registrar  to  acquaint  him  with  the 
particulars  of  the  life  of  the  deceased,  pursuant  to  the  information  he  had 
received  from  Vishnu  ; when  these  being  read,  he  sends  him  back  into 
the  world,  where  he  skips  up  and  down  like  a hobgoblin  for  ten  days 
together,  till  such  time  as  his  doom  is  pronounced.  It  is  for  this  reason 
that  the  Bramins,  after  the  death  of  a relation,  feed  a magpie  for  ten  days, 
from  a notion  they  entertain,  that  his  soul  may  possibly  be  among  those 
birds. 

As  soon  as  the  sick  man  is  dead,  his  beard  is  shaved,  he  is  washed,  is 
clothed  in  a clean  suit,  and  his  mouth  is  rubbed  with  lime  and  pounded 
betel,  and  the  women  also  rub  it  with  raw  rice.  When  he  is  carried  from 
his  house  to  some  place  adjacent  to  the  city,  he  is  attended  by  his  friends, 
who  wash  their  hands,  and  put  a little  rice  on  his  mouth.  They  wash  their 
hands  a second  time,  and  begin  a Beteani  round  the  pile  on  which  the  body 
lies.  This  Beteani  is  a kind  of  procession  which  a Perrea  makes,  who  is 
followed  by  certain  persons  that  beat  on  a little  drum,  when  they  go  thrice 
round  the  corpse.  This  being  done,  one  of  the  company  preaches  to  the 
rest,  in  Death’s  name,  and  observes  that  his  empire  equally  extends  over 
all  things — over  the  young  and  old,  rich  and  poor;  that  those  who  lead  a 
life  of  virtue  shall  be  happy  after  death,  but  that  those  who  tread  the  paths 
of  vice  must  expect  nothing  but  torment. 

All  the  Bramins  are  not  burned  after  their  deaths ; for  some  of  them 
are  buried.  The  Vishnus  and  Smartas  are  always  burned,  from  an  opi- 
nion which  prevails  among  them,  that  though  they  have  served  Vishnu 
ever  so  faithfully,  they  yet  contract  certain  impurities,  which  are  tho- 
roughly purged  by  fire.  On  the  contrary,  the  Seivias  and  Sensjasiis 
maintain,  that  their  sins  will  not  be  imputed  to  them,  though  they  have  not 
exactly  filled  up  all  the  duties  of  life ; consequently,  that  they  have  no  oc- 
casion for  this  purification,  and  therefore  may  be  quietly  laid  in  the  ground. 
The  former  have  an  eye  chiefly  to  God’s  justice ; the  latter  rely  more  on 
his  mercy. 

OF  WOMEN  WHO  ARE  BURNT  OR  BURIED  WITH  THEIR  HUSBANDS. 

When  a woman  has  promised  to  follow  her  husband  either  to  the  funeral 
pile  or  the  grave,  he  is  no  sooner  dead  than  preparation  is  immediately 


L. 


760 


HINDOOS. 


made  for  the  interment  of  both  ; nor  can  she  retract  nor  suspend  the  per- 
formance of  her  promise.  She  must  be  consumed  on  the  same  day,  and 
in  the  same  fire  in  which  her  husband’s  body  is  burnt.  The  Bramins 
and  Veinsjas  are  extremely  rigorous  on  this  article ; but  the  Settreas  allow 
their  wives  to  burn  themselves  at  different  times,  and  in  different  places, 
when  their  husbands  either  died  in  a foreign  country,  or  many  years 
before. 

Notice  being  given  of  the  husband’s  death,  the  woman  is  seated  in  a 
chair  before  the  door,  splendidly  dressed  after  the  manner  of  the  country. 
Then  the  instruments  begin  to  strike  up;  the  drums  beat;  upon  which 
betel  is  given  her  to  chew,  and  she  is  entertained  by  conversation,  for  fear 
lest,  by  thinking  too  intensely  on  her  impending  fate,  she  should  repent  of 
her  choice.  The  Settreas  and  the  Soudras  mix  something  with  the  betel, 
which  has  the  property  of  benumbing  all  the  senses,  and  locking  up  all  the 
faculties  of  the  soul ; but  the  Bramins  never  do  this,  because  they  would 
have  this  sacrifice  a voluntary  one. 

At  her  leaving  the  house  she  bids  her  friends  farewell,  having  a citron 
or  lemon  in  one  hand,  and  a looking-glass  in  the  other,  and  all  the  time  re- 
peating the  name  of  God  incessantly  ; some  use  the  word  Naraina,  others 
Ramma,  or  some  other  name.  If  she  be  of  the  caste  of  the  Bramins,  or  of 
the  Veinsjas,  she  then,  instead  of  a lemon  and  a looking-glass,  holds  some 
of  those  red  flowers  in  her  hand  which  are  strewed  in  the  temple  and 
before  the  idols,  and  it  is  necessary  that  these  flowers  should  have  been 
presented  to  it.  An  idol  is  also  hung  about  her  neck. 

The  woman,  being  thus  equipped  walks  on  foot  to  the  place  where  the 
corpse  of  her  husband  was  burnt ; and  if  she  be  of  the  caste  of  the  Settreas, 
or  that  of  the  Soudras,  she  is  accompanied  by  her  relations,  who  employ 
a great  many  exhortations,  and  cheer  up  her  spirits  ; but  if  she  be  the 
wife  of  a Bramin,  she  is  drawn  on  a kind  of  sledge.  Not  far  from  the 
funeral  pile  is  a pond,  where  she  goes  and  washes  herself.  They  take  off 
her  jewels  and  other  ornaments,  when  a Bramin  prays  by  her,  and  alms  are 
distributed  among  the  Bramins.  On  coming  out  of  the  water,  she  wraps 
herself  up  in  a yellow  shroud,  and  draws  near  to  the  pile.  It  is  raised  in 
a pretty  deep  hole,  the  earth  of  which  being  all  thrown  on  one  side,  forms 
by  that  means  an  eminence,  on  which  she  ascends.  The  wood  with  which 
the  corpse  of  her  husband  had  been  consumed,  is  half  burnt,  and  casts  a 
dreadful  blaze;  but  to  prevent  this  sight  from  terrifying  her,  they  place  a 
mat  between  her  and  the  fire,  so  that  she  does  not  see  it.  It  is  on  this 
eminence  that  she  takes  the  last  farewell  of  her  relations,  who  all  exhort 
her  to  behave  with  great  bravery  on  this  occasion.  She  then  takes  some 
kitchen  utensils,  such  as  a pilang,  or  a pestle  to  pound  rice,  a soup,  or 
little  fan  to  winnow  it  after  it  be  pounded,  and  tosses  them  into  the  fire 
over  the  mat.  She  afterwards  takes  a pot  full  of  oil,  part  of  which  she 


PAGAN  NATIONS. 


761 


pours  on  her  head,  repeating  incessantly  the  name  of  God  ; when  at  last, 
the  mat  being  taken  away,  she  throws  herself  into  the  fire  with  the  pot  of 
oil.  She  then  is  immediately  covered  with  wood  five  or  six  feet  deep, 
while  others  pour  oil  and  butter  on  the  fire  to  make  it  blaze  the  more. 
Sometimes,  when  the  female  slaves  find  their  mistress  is  greatly  afflicted  at 
the  loss  of  her  husband,  they  promise  her,  in  case  she  be  resolved  not  to 
survive  him,  to  burn  themselves  along  with  her,  and  are  always  as  good  as 
their  words.  There  is  less  ceremony  used  upon  their  account ; they  danc8 
near  the  funeral  pile,  and  throw  themselves  into  it,  one  after  another. 

The  burning  of  the  women  of  the  first  caste  is  accompanied  with  still 
more  barbarous  circumstances.  These  ascend  the  funeral  pile,  and  lay 
themselves  down  by  the  corpse  of  their  husbands,  as  if  they  were  going  to 
sleep  with  them.  Being  thus  placed,  the  funeral  pile  is  raised  over  them, 
when  the  fire  is  set  to  that  part  of  it  that  is  nearest  their  heads,  on  which 
oil  and  other  unctuous  substances  have  been  poured,  in  order  to  make  the 
fire  sooner  catch  the  funeral  pile,  the  wood  of  which  is  of  a coarser  or  more 
precious  kind,  according  to  the  condition  and  circumstances  of  the  deceased. 
Some  of  them  use  a wood  called  aquila-brava,  a sort  of  aloe,  which  grows 
in  the  island  of  Ceylon,  and  on  the  coasts  of  Coromandel ; and  others  em- 
ploy sandal-wood  on  these  occasions. 

At  Surat,  over  the  funeral  pile  a small  hut  is  raised,  made  of  thick 
millet-straw,  entwined  with  small  wood  ; the  woman  goes  into  this  hut,  sits 
down  on  the  funeral  pile,  takes  her  husband’s  head  into  her  lap,  and  puts 
fire  to  it  with  a torch,  which  she  holds  in  her  hand  ; while  a great  number 
of  Bramins,  with  pokers  in  their  hands,  stir  up  the  fire,  which  they  also 
light  on  the  outward  part,  and  even  push  the  woman  forward,  in  case  the 
dread  of  the  fire  should  make  her  attempt  to  leap  out  of  it ; but  this  does 
not  any  way  correspond  with  the  liberty  which  they  pretend  to  indulge  the 
women  in  on  this  occasion. 

The  same  preparations  are  made,  whether  the  woman  is  to  be  burned  or 
buried  ; but  the  circumstances  of  the  burial  are  different.  When  she  is 
come  to  the  grave  where  the  corpse  of  her  husband  lies,  she  goes  down 
into  it,  and  seats  herself  on  a bench  made  of  earth,  which  is  made  under  a 
kind  of  vault  dug  in  the  earth.  Having  seated  herself,  she  takes  the  corpse 
in  her  arms,  throws  incense  into  a fire  that  is  just  by  her,  and  perfumes  her 
body.  This  being  done,  they  begin  to  fill  the  grave  gently,  and  the  woman 
draws  the  earth  to  her,  and  disposes  it  about  her  with  her  hands.  When 
she  is  up  to  the  neck  in  it,  two  of  those  who  fill  up  the  grave  taKe  a carpet 
and  hold  it  before  the  grave,  to  prevent  her  seeing  what  they  are  going  to 
do.  After  this  they  give  her  poison  in  a shell,  which,  as  soon  as  she  has 
swallowed,  they  twist  her  neck  round  so  very  dexterously,  that  it  is 
impossible  for  any  of  the  spectators  to  perceive  it,  unless  tney  happen  to 
stand  very  near  her.  Both  these  infernal  tragedies  are  exmbited  to  the 


762 


HINDOOS. 


sound  of  instruments,  the  noise  of  drums,  and  the  shouts  of  ail  the  people 
present,  which  drown  the  cries  of  the  unhappy  victims  ; some  of  them 
devote  themselves  to  death  with  inexpressible  resolution. 

Any  woman  who  should  refuse  to  die  with  her  husband,  would  be  looked 
upon  as  a most  infamous  wretch.  Their  hair  is  cut  off;  they  are  not  al- 
lowed to  touch  any  betel,  to  wear  precious  stones,  or  marry  again,  but  are 
exposed  to  insults  of  every  kind  ; for  which  reason,  those  among  them  who 
are  gifted  with  heroic  sentiments,  prefer  death  to  so  wretched  a life.  As 
they  are  incapacitated  from  enjoying  the  most  inconsiderable  trifle,  and  are 
not  allowed  to  have  the  least  honours  paid  them,  they  do  not  inherit  the 
smallest  portion  of  their  husband’s  estate,  but  lie  at  the  mercy  of  their 
eldest  son,  who  succeeds  to  it,  and  has  an  absolute  empire  over  them.  If 
such  a woman  has  only  daughters,  the  inheritance  devolves  on  her  hus- 
band’s brother,  who  is  obliged  only  barely  to  maintain  her  and  her  daugh- 
ters ; but  they  never  fail  to  reproach  her  with  it  so  long  as  she  lives  ; and 
are  often  reproaching  her  with  not  loving  her  husband,  since  she  had  not 
the  courage  to  die  with  him.  To  this  may  be  added  their  artful  insinua- 
tions, in  assuring  them  that  if  they  either  burn  or  bury  themselves  with 
their  husbands,  they  will  save  their  souls  from  hell,  and  that  all  those  who 
thus  submit  to  death  out  of  pure  love  and  affection  feel  none  of  those 
torments  which  the  fire  causes  on  other  occasions.  These  things  con- 
sidered, we  may  easily  account  for  their  devoting  themselves  to  death  in 
this  manner 

OF  MOURNING  AND  THE  PRAYERS  FOR  THE  DEAD. 

The  Bramins  have  various  methods  of  expressing  their  sorrow  for  the 
death  of  their  relations.  At  the  death  of  one  older  than  themselves,  they 
shave  their  beards,  and  cut  off  their  whiskers,  abstain  from  betel  ten  days, 
and  eat  but  one  meal  a day  during  that  term,  which  is  precisely  the  time 
that  his  soul  may  possibly  be  condemned  to  skip  up  and  down  the  world. 
But  in  case  the  deceased  were  younger,  they  do  not  impose  on  themselves 
this  penance  ; as  their  wives  are  always  younger,  they  are  consequently 
never  obliged  to  mourn  in  this  manner  for  them,  much  less  for  their  chil- 
dren. The  Soudras  do  not  make  this  distinction,  for  they  mourn  for  the 
young  as  well  as  the  old,  and  not  only  shave  their  beards,  but  also  their 
heads,  leaving  only  a tuft  on  the  crown  of  it,  and  wrap  the  rest  with  a 
punger  instead  of  a piece  of  linen,  which  they  commonly  use  for  that  pur- 
pose, and  likewise  abstain  from  betel  for  three  or  four  days.  When  a 
Soudra  loses  a child,  he  neither  has  his  beard  nor  head  shaved,  but 
deprives  himself  of  betel  for  the  first  three  days,  and  puts  a punger  about 
his  head. 

When  any  person  in  a house  dies,  all  the  bearded  slaves  shave  them- 
selves; and  if  the  deceased  were  a ploughman,  of  the  family  of  the  Vettalas, 


PAGAN  NATIONS. 


763 

or  of  that  of  the  Ambrias,  which  are  the  two  principal  among  the  Soudras, 
twelve  sorts  of  persons  are  to  pay  him  the  last  duties, — viz.,  1.  The  Bra- 
mins, who  serve  the  pagods.  2.  The  Beteanis,  or  Perreas,  who  beat  the 
drum.  3.  The  Pannejevas,  who  play  on  long  horn  flutes  4.  The  gold- 
smiths. 5.  The  carpenters.  6.  The  locksmiths.  7.  The  Yasseris.  8. 
The  barbers.  9.  The  Poumaliandes,  who  scatter  flowers  round  the  dead. 
10.  The  Canapules,  who  are  writers  or  secretaries.  11.  The  Salevadis. 
12.  The  Kaicules,  or  courtesans.  The  Bramins,  the  Canapules,  and  Pou- 
maliandes, do  not  at  this  time  practise  this  custom.  A certain  tax  or  duty 
is  paid  to  all  those  who  come  on  this  occasion,  and  a Vasseri  gives  to  each 
person  present  a punger,  which  they  fix  on  their  heads,  so  as  to  let  it  hang 
half  an  ell  down  their  backs.  They  prostrate  themselves  in  the  place 
where  the  alms  called  Nili,  or  rice  that  has  not  been  winnowed,  are 
bestowed. 

The  fire  of  the  pile  being  out,  they  gather  up  the  remnants  of  the  bones 
which  are  not  consumed,  and  throw  them  into  the  Ganges ; for  the  waters 
of  that  river  being  reputed  very  holy,  are  therefore  of  great  comfort  to  the 
soul  of  the  deceased.  They  also  think  to  procure  him  a superlative  degree 
of  felicity,  by  building,  pursuant  to  his  last  will,  Tampandals,  or  huts,  in 
the  highways,  in  which  all  these  passengers  who  are  thirsty  have  cold 
and  warm  water  given  them,  or  Canje, — i.  e.  water  in  which  rice  has  been 
boiled,  and  sometimes  a few  beans. 

They  often  build  pagods  over  the  graves  of  the  dead  ; but  as  they  are 
considered  impure,  no  religious  act  is  therefore  ever  performed  in  them). 
Some  figures  are  indeed  to  be  mot  with  ; but  these  are  not  the  object  of  any 
religious  worship,  and  are  no  more  than  merely  the  images  of  those  persons 
who  were  either  burned  or  buried  in  that  place.  If  they  pay  them  any 
honours,  such  as  the  presenting  them  victuals,  or  incensing  them,  it  is  only 
with  this  view, — to  engage  the  soul  of  the  deceased,  in  case  it  be  a Rats- 
jasja,  or  devil,  not  to  do  them  any  harm,  nor  frighten  them  in  any  manner. 
They  also  dig  wells  and  tanks  for  the  service  of  the  public,  and  imagine 
that  the  benefit  which  will  thereby  accrue  to  every  individual  will  be  of 
advantage  to  the  departed  soul. 

OF  TIIE  IDOLS  AND  THEIR  WORSHIP. 

Divine  worship  among  the  Bramins  does  not,  as  with  the  Christians,  con- 
sist in  the  assemblage  of  people  who  meet  regularly  to  pray,  hear  sermons, 
and  sing  the  praises  of  God.  There  are  certain  nights  on  which  the 
images  of  Vishnu,  and  others  on  which  that  of  Eswara,  are  carried  in  pro- 
cession through  the  city.  This  ceremony  is  performed  monthly  in  honour 
of  Eswara,  on  the  day  of  Amavali,  or  the  first  day  on  which  the  moon  does 
not  appear  ; and  the  ninth  after  the  new  moon,  viz.  the  day  of  Jeccadesi, 
in  honour  of  Vishnu.  The  following  is  the  manner  of  this  procession ; — 


764 


HINDOOS. 


The  image  of  this  god  is  set  on  a prancing  horse,  carved  in  wood,  stand 
ing  only  on  his  hind  legs,  which  are  fixed  on  the  hoard  on  which  he  is  car- 
ried. The  men  who  carry  this  machine  upon  their  shoulders  do  not  walk 
straight  forward,  but  wheel  up  and  down,  in  imitation  of  the  pacing  of  a 
manege  horse.  Torches  are  carried  before  the  idol,  who  has  a sombreiro 
or  umbrella  over  its  head : at  the  side  of  the  horse  is  a man  who  fans  his 
idol,  and  drives  away  the  flies.  When  they  have  gone  their  rounds,  they 
place  it  again  in  the  pagod,  when  a number  of  young  prostitutes,  consecrated 
to  the  latter,  dance  in  honour  of  the  god  ; they  likewise  sing  hymns,  and 
play  on  instruments  made  of  horn,  the  drums  beating  at  the  same  time. 

Though  the  Bramins  think  the  bare  touch  of  a Soudra  would  pollute 
their  pagods  and  images,  they  yet  do  not  look  on  public  prostitutes  as 
unworthy  of  dancing  before  the  objects  of  their  religious  worship  ; nor  do 
they  suppose  they  are  excluded  the  felicities  of  the  next  life,  especially  if 
they  keep  constant  to  the  man  to  whom  they  first  made  a sacrifice  of  their 
chastity. 

The  worship  of  images  consists  in  honouring  them,  and  in  dressing  them 
up  in  those  ornaments  which,  according  to  tradition,  are  most  agreeable  to 
them.  As  for  instance,  Vishnu  delights  in  having  his  statues  decked  with 
flowers,  rich  clothes,  and  precious  stones  ; and  the  Vishnuvas  never  fail  to 
indulge  him  in  his  desires.  Eswara  has  a different  taste,  and  delights  in 
having  his  statues  washed  with  essences  ; and  his  worshippers  are  very 
careful  to  sprinkle  them  with  water  in  which  pounded  sandal  has  been 
steeped,  or  with  other  odoriferous  waters.  They  testify  the  veneration 
they  have  for  those  idols,  by  lighting  up^  lamps  before  them,  and  those  of 
their  wives,  and  by  presenting  victuals  to  them  twice  a day.  He  who 
carries  the  dish,  having  a little  bell  in  his  hand,  is  preceded  by  one  who 
plays  on  the  flute,  and  a drummer.  After  the  rice  has  stood  an  hour 
before  the  idol,  the  above-mentioned  person  comes  and  takes  it  back,  then 
this  mess  is  considered  as  a gift  which  is  bestowed  by  the  god  on  those 
who  eat  it. 

OF  GOOD  WORKS  AND  RELIGIOUS  AUSTERITIES. 

The  Bramins  think  that  rewards  and  punishments  are  not  distributed 
in  this  life  ; as  man,  in  their  opinion,  has  a variety  of  births,  they  believe 
that  divine  justice  is  exercised  only  in  the  life  to  come.  Thus  every  man 
who  suffers  expiates  the  sins  he  had  committed  in  the  preceding  life,  and 
before  he  assumes  the  body  which  is  punished.  As  very  few  have  so  good 
an  opinion  of  their  purity  as  to  imagine  it  will  absolutely  entitle  them  to  a 
place  either  in  Veicontam  or  in  Surgam,  most  of  them  rely  entirely  on  the 
merits  of  certain  exercises,  which  convey  a forgiveness  of  sins  along  with 
them.  Besides  those  austerities  which  are  expressly  enjoined  by  the 
Vedam.  there  are  others  which  are  exercised  out  of  pure  whim  by  certain 


PAGAN  NATIONS. 


765 


devotees,  who  aspire  at  a greater  perfection  than  other  people.  Mr.  Rogers 
saw  an  instance  of  this  mortification  in  the  little  pagod  of  Parvati,  near  that 
of  Eswara,  which,  according  to  the  account  he  has  given  of  it,  exceeds  all 
the  austerities  that  were  ever  practised  by  any  religious  order. 

This  Bramin  abstained  from  whatever  is  usually  eaten,  and  fed  only  on 
a little  sweet  milk,  and  a little  fruit.  He  continued  sitting  all  the  daylong 
without  once  stirring  from  his  place,  and  never  laid  down  to  sleep,  but 
keeping  himself  in  a very  uneasy  posture,  endeavoured  to  refrain  from  sleep 
as  long  as  possible,  repeating  incessantly  the  thousand  names  of  Eswara. 
He  had  the  idol  representing  that  deity,  which  he  adorned  with  flowers, 
lighted  up  a lamp  before  it,  and  incensed  it.  He  had  no  sooner  finished 
this  exercise,  but  rising  up,  he  placed  his  head  in  the  place  where  his  heels 
should  be,  and  in  this  posture  repeated  several  pretty  long  prayers  ; which 
being  done,  he  went  and  sat  down  in  the  same  place  where  he  had  stood 
before,  and  began  again  the  same  exercise. 

THE  PILGRIMAGES  OF  THE  BRAMINS. 

According  to  the  Bramins,  the  condition  of  a man  who  dies  in  sin  is  not 
altogether  desperate ; and  they  imagine  themselves  in  possession  of  cer- 
tain resources,  by  which  they  procure  the  remission  of  a person’s  sins  as 
effectually  as  if  he  himself  performed  what  they  do  for  him.  The 
Ganges  is  to  these  people  an  inexhaustible  fund  of  holiness.  Whenever 
they  meet  with  any  human  bones,  they  gather  them  up  in  a very  devout 
manner,  and  throw  them  into  this  river,  and  fancy  that  for  every  year 
they  continue  in  it,  the  soul  of  the  creature  to  whom  they  belonged  enjoys 
a thousand  years  of  felicity  in  the  heaven  of  Devendre.  Its  waters,  how- 
ever, have  not  the  virtue  of  cleansing  sinners  so  thoroughly  as  to  procure 
their  immediate  admission  into  heaven  ; it  only  secures  them  from  being 
excluded  according  to  their  merits,  since  after  they  have  resided  a certain 
limited  time  in  the  heaven  which  that  river  obtains  them,  they  are  doomed 
to  return  again  upon  the  earth,  to  be  born  again,  and  begin  another  life. 
However,  they  have  this  advantage  when  they  return  again  upon  the  earth, 
which  is,  that  they  are  not  in  a worse  condition  than  in  the  preceding  life, 
but,  on  the  contrary,  are  happier;  and  this  last  stage,  or  life,  is  so  merito- 
rious; that  the  moment  the  soul  leaves  the  body,  it  instantly  takes  its  flight 
to  the  regions  of  perfect  bliss  and  felicity. 

The  pilgrimage  to  Gaya,  a city  situated  to  the  south,  and  thirty  leagues 
from  Casi,  enjoys  a particular  privilege,  and  salvation  is  there  easily 
obtained  for  the  dead.  Here  a rock  is  shown,  in  which,  they  say,  God 
left  the  print  of  his  foot ; and  for  the  security  of  so  precious  a relic 
this  city  is  fortified  on  all  sides.  The  following  is  the  order  of  this  pil- 
grimage. 

The  pilgrims  go  first  to  Preyaga,  where  they  are  allowed  to  pass  a 
49 


766 


HINDOOS. 


month.  E rery  morning  before  sunrise  they  wash  themselves  in  the  Ganges, 
to  cieanse  themselves  from  their  sins  ; the  month  being  expired,  they  go  to 
Casi,  where  they  again  bathe  themselves  in  the  river;  thence  they  go  to 
Gaya,  where  they  make  a particular  kind  of  dough.  They  break  off  some 
little  pieces  of  it,  and  every  time  they  put  one  of  them  upon  the  rock,  they 
repeat  the  names  of  one  of  their  deceased  friends  ; and  in  this  manner 
repeat  the  names  of  their  deceased  friends  and  relations  to  the  seventh 
generation,  and  even  higher.  The  Vedam  promises  that  all  whose  names 
are  repeated  in  this  manner,  feel  the  immediate  efficacy  of  it,  and  although 
they  were  in  the  hell  of  Jamma,  yet  they  would  be  immediately  wafted 
into  the  mansions  of  Devendre. 


RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE  EAST  INDIES  IN 

GENERAL. 

THE  DEITIES  OF  THE  EAST  INDIES. 

BRAMA. 

Brama  is  the  first  person  of  a kind  of  Trinity  in  the  heathen  theology 
This  first  person  is  not  only  the  grand  progenitor  of  all  mankind,  but  has 
also  created  as  many  worlds  as  he  has  considerable  parts  in  his  body. 

The  Bramins,  as  Kircner  tells  us,  relate,  that  the  first  world,  which  is 
situated  over  heaven,  was  made  from  Brama’s  brain  ; the  second  from  his 
eyes,  the  third  from  his  mouth,  the  fourth  from  his  left  ear,  the  fifth  from 
the  palate  of  his  mouth  and  tongue,  the  sixth  from  his  heart,  the  seventh 
from  his  belly,  the  eighth  from  his  privities,  the  ninth  from  his  left  thigh, 
the  tenth  from  his  knees,  the  eleventh  from  his  heel,  the  twelfth  from  the 
toes  of  his  right  foot,  the  thirteenth  from  the  sole  of  his  left  foot,  and  the 
fourteenth  from  the  air  with  which  Brama  is  surrounded.  They  pretend, 
that  there  is  some  affinity  or  relation  between  these  fourteen  worlds,  and 
the  parts  of  Brama’s  body;  and  add,  that  all  those  men  who  are  formed  in 
these  different  worlds,  partake  of  the  character  and  inclinations  peculiar 
to  each  of  them,  which  they  preserve  in  this  world  as  long  as  they  live. 
Thus  those  created  in  the  first  world  are  wise  and  learned;  those  of  the 
second,  penetrating;  those  of  the  third,  eloquent ; of  the  fourth,  cunning  and 
artful;  of  the  fifth,  gluttonous;  of  the  sixth,  generous  and  splendid;  of  the 
seventh,  niggardly;  those  of  the  eighth  are  addicted  to  pleasures,  particu- 
larly those  of  love  ; the  ninth  are  laborious;  the  tenth,  country  people  and 
rustics ; the  eleventh  consist  of  the  dregs  of  the  people,  and  are  employed 
in  the  lowest  offices;  the  twelfth,  infamous  wretches  and  vile  rascals;  the 
thirteenth  are  unjust  and  merciless  wretches;  the  fourteenth  are  ingenious 
and  dexterous  people.  On  these  principles  the  Bramins  ground  all  the 
rules  of  physiognomy,  and  think,  that  by  looking  on  a person’s  face,  they 
can  tell  the  particular  world  from  whence  he  originally  came  ; after  which, 


PAGAN  NATIONS. 


r67 


they  boldly  pronounce  the  character  and  inclinations  of  the  person  whose 
face  they  have  thus  examined. 

Although  the  theology  of  the  Indians  be  very  much  confused,  it  is  never- 
theless manifest  that  they  ascribe  to  Brama  the  direction  of  the  fate  of  man- 
kind and  the  destiny  of  the  world,  the  disposal  of  events,  and  their  various 
revolutions.  But  this  is  much  more  than  they  ought  to  ascribe  to  a god 
who,  though  he  be  a creator,  is  nevertheless  dependent,  and  a created 
being;;  since  the  Bramins  relate  that  he  is  the  son  of  Q,uivelinga,  who  is 
no  other  than  Priapus,  or  nature. 

The  following  is  an  ingenious  fiction  of  the  Bramins,  which  imparts  to 
us  the  idea  which  they  entertain  of  the  creation  of  the  world,  and  which 
induces  us  to  believe  that  they  look  upon  matter  as  the  essence  of  the 
Deity  itself.  They  tell  us,  the  spider  is  the  first  cause  and  first  principle 
of  all  things;  that  the  universe  was  produced  by  that  insect  spinning  out 
its  own  entrails  and  belly,  so  that  it  brought  forth  first  the  elements,  and 
secondly  the  celestial  globes  ; that  it  governs  all  things  by  its  wisdom  and 
providence,  directs  every  thing  by  its  conduct ; and  that  things  are  to  con- 
tinue in  this  state  till  the  end  of  ages,  which  will  never  happen  till  this 
insect  shall  have  withdrawn  into  its  body  the  several  threads  or  filaments 
which  had  issued  out  of  it,  when  all  things  will  be  destroyed,  and  the  world 
no  longer  exist,  but  in  the  belly  of  a spider. 

Della  Valle  says,  there  is  a temple  dedicated  to  Brama,  in  Hagra  ; its 
statue  stands  in  the  midst  of  the  temple,  amongst  a great  number  of  idols 
of  white  marble.  It  has  several  arms,  and  three  faces.  This  statue  has 
not  the  least  drapery  about  it,  and  is  represented  with  a long,  sharp,  but 
ill-shaped  beard,  like  all  the  rest  of  the  figure,  which  has  too  prominent  a 
belly  in  proportion  to  its  height.  This  defect  ought  probably  to  be  ascribed 
to  the  ignorance  of  the  sculptor,  unless  we  are  to  consider  it  as  a caprice 
of  the  Indians,  who,  perhaps,  with  tHe  people  of  Sumatra,  think  that  the 
most  pot-bellied  people  are  the  best  shaped.  This  statue  of  Brama  stands 
upright  ; at  its  feet  are  two  other  small  statues,  representing  his  children  ; 
and  on  both  sides  of  it  two  images  of  women,  a little  less  than  Brama,  one 
to  the  right,  and  the  other  to  the  left,  representing  his  two  wives.  In 
another  corner  of  the  pagod,  to  the  left  of  Brama,  two  nudities  are  placed 
representing  bearded  men,  which  are  almost  of  the  same  height.  The  last 
figures  represent  two  devotees,  who  were  formerly  Brama’s  disciples. 

IXORA. 

Ixora,  who  is  the  same  as  Eswara,  is  not  to  be  confounded  with  Ixoretta. 
who,  according  to  Baldaeus,  is  properly  the  bud  of  the  world.  Some 
idoiatrous  doctors,  according  to  Baldaeus,  affirm,  that  one  day  the  universe 
dwindled  away  in  so  extraordinary  a manner,  that  Ixoretta  alone  remained, 
who  existed  in  the  shape  of  a drop  of  dew  ; but  that  Ixoretta  in  process  of 


768 


HINDOOS. 


time  recovered  all  his  strength  ; that  this  bud  was  at  first  no  larger  than  a 
grain  of  mustard-seed,  but  afterwards  swelled  to  the  size  of  a pearl,  when 
lastly  it  became  like  an  egg,  in  which  five  elements  were  contained  : the 
egg  was  covered  with  seven  coats  like  those  of  an  onion,  whence  fire  and 
air  issued.  From  the  egg,  divided  into  two  unequal  portions,  the  heaven 
and  earth  were  formed ; and  the  seven  coats  were  divided  in  the  same 
manner:  of  the  upper  part  of  it  seven  heavens  were  formed,  and  of  the 
lower  seven  worlds.  Nevertheless,  a thread  or  string  which  cuts  the  egg 
diametrically  through  the  centre,  united  together  in  some  measure  all 
these  several  parts.  Ixoretta  placed  himself  on  the  top  of  the  string.  A 
mountain  was  made  on  the  earth,  on  the  top  of  which  there  appeared  a tri- 
angular figure,  having  a round  thing  in  the  middle,  which  they  call 
Q,uivelinga.  These  two  figures  represent  the  two  sexes.  They  add,  that 
Ixoretta  and  Quivelinga  are  one  and  the  same  thing,  and  their  opinion  is 
grounded  on  the  near  relation  they  bear  to  each  other. 

The  head  of  Ixora  is  adorned  with  long  and  beautiful  hair;  his  face  is 
white  and  shining,  and  a crescent  is  represented  on  his  head.  His  three 
eyes  denote  the  extent  of  his  foresight  and  penetration.  One  day  Brama 
being  desirous  of  seeing  Ixora’s  head,  took  his  flight  for  that  purpose 
towards  heaven,  but  in  spite  of  all  his  endeavours,  he  was  not  suffered  to 
gratify  his  desires.  On  the  other  side,  Vishnu,  the  god  of  metamorphoses 
or  changes,  endeavoured  to  pierce  through  to  the  place  where  Ixora’s  feet 
stood  : in  order  to  succeed  in  this  attempt,  he  transformed  himself  into  a 
hog,  and  made  a great  hole  in  the  ground  with  his  snout ; but  in  vain  ha 
endeavoured  to  push  forward,  for  his  snout  could  never  reach  the  place 
on  which  stood  the  feet  of  the  god.  The  body  of  Ixora  is  so  prodigiously 
bulky,  that  the  serpent  Baltegu,  which  surrounds  seven  worlds  and  as 
many  seas,  was  not  long  enough  to  serve  him  as  a bracelet. 

Ixora  is  represented  standing  on  a pedestal,  with  sixteen  arms,  each  of 
which  grasps  something  ; those  of  the  right  side  hold  fire,  silver,  a drum,  a 
pair  of  beads,  a rope,  a stick,  a wheel,  and  a serpent ; those  of  the  left,  a 
heart,  a musical  instrument,  a bell,  a china  bowl,  a chain,  a Bramin’s  head, 
a trident,  and  an  axe  or  hatchet.  By  these  sixteen  arms,  the  power  and 
strength  of  God  are  represented.  He  has  an  elephant’s  skin  over  his 
shoulders,  and  is  likewise  clothed  with  a tiger’s  skin,  the  spots  of  which 
represent  the  stars  in  the  firmament.  He  is  surrounded  with  a great  num- 
ber of  serpents,  which  probably  the  Indians,  as  well  as  the  Egyptians,  have 
made  the  emblem  of  the  revolution  of  ages.  He  wears  a necklace,  to 
which  is  suspended  a little  bell,  denoting  Ixora’s  vigilance:  this  necklace 
is  made  of  the  skin  of  an  animal,  called  by  the  Indians  Mandega.  He  has 
another  necklace  set  off  with  flowers,  and  a third,  garnished  witn  several 
heads  of  Brama  ; and  a fourth,  to  which  are  attached  *ihe  bones  of  Chatti, 
[xora’s  wife.  The  theology  of  the  Bramins  of  Malabar  and  Coromandel, 


PAGAN  NATIONS. 


7G9 


relates  that  this  god  has  two  wives,  Chatti  Grienga,  his  dearly  beloved  and 
inseparable  consort,  who  resides  behind  him,  and  conceals  herself  in  his 
hair  : as  for  Chatti,  his  other  wife,  she  dies  and  comes  to  life  annually,  in 
the  same  manner  as  Brama  ; and  Ixora,  every  time  she  dies,  takes  her 
bones  and  ties  them  to  his  fourth  necklace.  We  must  not  omit,  that  the 
body  of  this  deity  is  smeared  over  with  earth  and  ashes,  to  denote  genera- 
tion and  destruction. 


PUDA,  THE  PEXAIOS,  ETC. 

They  associate  to  Ixora  certain  deities,  whom  the  Malabarians  and  the 
remainder  of  the  Indian  idolaters  call  by  the  name  of  Puda,  Pexaios,  and 
Pes.  Puda  is  represented  under  the  shape  of  a squat,  thick,  pot-bellied, 
beardless  man,  with  three  serpents  over  his  head.  He  has  one  serpent 
upon  his  left  arm,  in  the  form  of  a ring,  and  two  upon  his  thighs,  and  a 
shepherd’s  crook  is  seen  in  his  left  hand.  The  Pexaios  and  Pes  are 
larger,  and  wrought  with  greater  skill  than  Puda — all  of  them  bear  some 
relation  to  the  rural  gods  of  the  ancient  heathens. 

QUENAVADY. 

Quenavady  is  seated  on  a throne  behind  a curtain,  which  is  drawn  back 
whenever  any  devotee  comes  to  pay  homage  to  him.  This  god  is  the 
eldest  son  of  Ixora.  He  is  represented  with  the  head,  the  teeth,  and  the 
trunk  of  an  elephant,  with  a crescent  on  the  crown  of  his  head  ; he  has 
long  hair,  large  eyes,  broad  ears,  and  red  spots  on  the  face  ; but  the 
remainder  of  the  body,  which  glitters  like  gold,  is  of  a human  shape.  He 
has  four  arms,  and  a prodigiously  wide  and  prominent  belly;  his  loins  are 
girded  either  with  a piece  of  stuff  or  painted  linen,  which,  tied  under  his 
navel,  hangs  down  before  on  his  thighs.  He  has  several  gold  rings  on 
his  feet ; in  one  of  his  hands  he  holds  a discus,  or  quoit,  in  another  a long 
staff,  in  the  third  an  instrument  made  in  the  shape  of  a porringer,  and  in 
the  fourth  a kind  of  string.  Ixora  begot  Gluenavady  in  a solitude  to  which 
he  had  banished  himself  for  having  cut  off  one  of  Brama’s  heads  ; and  the 
reason  of  that  created  deity  resembling  an  elephant  is,  because  his  parents 
metamorphosed  themselves  into  those  creatures  when  they  begot  him. 
This  transformation  was  made  in  the  midst  of  a wood,  and  the  offspring  of 
their  commerce  was  tainted  with  the  brutish  fierceness  of  wild  beasts. 

The  Indian  doctors  represent  duenavady  as  an  insatiable  deity,  who 
devours  every  thing  that  is  set  before  him.  They  relate  that  he  dwells  in 
the  midst  of  a sea  of  sugar,  in  a delicious  place,  where  riches  and  pleasure 
flow  with  uninterrupted  abundance,  so  that  the  senses  may  there  riot  in 
whatever  they  can  possibly  desire.  It  is  here  that  Quenavady  eats,  or 
rather  devours,  perpetually  his  victuals.  Two  women  who  stand  by  his 
side  are  incessantly  throwing  sugar  down  his  throat  with  very  large  spoons  ; 


HINDOOS. 


and  to  prevent  the  uniformity  of  the  viands  from  creating  a loathing  in  the 
god,  he  has  placed  round  him  several  other  dainties,  and  a prodigious 
quantity  of  all  sorts  of  fruit. 

It  is  to  this  god  the  Indians  offer  the  first-fruits  of  their  works : authors 
set  his  name  at  the  head  of  their  writings ; artificers,  and  tradespeople  ot 
all  kinds,  invoke  his  name  before  they  engage  in  any  work  whatever. 
The  Indians  say,  that  a man  must  serve  Gluenavady  six-and-thirty  years 
before  he  can  obtain  any  thing  for  which  he  prays  ; at  the  end  of  twelve 
years  he  moves  his  right  ear,  though  almost  imperceptibly,  which  signifies 
that  he  requires  still  twelve  years  more  worship  ; after  which  he  moves  his 
left  ear,  to  denote  they  must  serve  him  the  remaining  twelve  years  with 
the  utmost  strictness. 

The  fourth  of  the  moon  of  August  is  a very  unlucky  day  in  the  opinion 
of  the  Indians  of  Coromandel  and  Malabar,  because  of  the  curse  which 
Quenavady  uttered  in  his  anger  against  the  moon,  for  laughing  at  him  one 
day  when  he  happened  to  fall  down.  The  choleric  god  protested  that 
whoever  should  presume  to  look  on  the  moon  that  day  should  fall  into 
great  misfortunes,  and  be  cut  off  from  his  caste.  The  idolaters,  because  of 
this  curse,  confine  themselves  to  their  houses  the  fourth  of  the  moon  of 
August ; on  which  day  they  neither  undertake  the  most  inconsiderable 
affair  without  doors,  nor  do  they  even  look  into  the  water,  for  fear  of  seeing 
the  reflection  of  the  moon  in  it.  In  fine,  if  they  chance  to  be  so  unlucky 
as  to  be  on  a journey  in  this  season,  they  are  sure  to  cover  their  faces  very 
closely. 

VISHNU,  VICHNU,  OR  V1STNUM. 

This  god,  who  is  son  to  Gluivelinga,  is  inferior  to  Ixora  ; he  is  often 
represented  under  a hideous  shape,  as  black  as  a negro,  and  with  four 
arms.  This  god  governs  the  world,  and  resides  in  the  sea  of  sugar;  but  a 
very  whimsical  circumstance  is,  that  he  there  spends  his  whole  time  in 
sleeping,  and  yet  directs  the  affairs  of  the  universe  ; he  uses  the  serpent 
Anatum  for  a throne,  and  its  five  heads  serve  as  so  many  cushions,  on 
which  the  sleeping  god  reposes  himself. 

The  god  Vishnu  has  on  his  breast  the  mark  of  a kick,  which  Ricxi,  who 
was  originally  a genius  of  India,  gave  him  one  day  as  he  was  in  a deep 
sleep.  Liximi  and  Si ri  Pagoda  are  looked  upon  as  his  wives,  the  latter  of 
whom  he  met  with  in  a rose  which  had  a thousand  leaves. 


The  Ten  Incarnations  or  Metamorphoses  of  Vishnu . 

Vishnu  has  already  metamorphosed  himself  nine  times  in  this  world,  and 
is  to  undergo  a tenth  transformation.  These  metamorphoses  comprehend 
all  the  mystery  of  the  Indian  theology  ; he  first  assumed  the  shape  of  a fish, 


PAGAN  NATIONS. 


771 


in  order  to  search  for  the  Vedam  at  the  bottom  of  the  sea,  whither  it  had 
been  carried  by  an  evil  genius  who  had  forced  it  away  from  the  Deutas. 
Vishnu,  at  the  urgent  request  of  the  Deutas,  plunged  into  the  sea,  killed 
this  evil  genius,  and  returned  with  the  Vedam,  which  he  found  in  a shell.. 
The  figure  represents  Vishnu  coming  out  of  the  fish,  whose  form  he  had 
assumed  ; his  two  right  hands  hold  the  Vedam  open,  and  a ring;  his  two 
left  a sabre,  and  a shell  in  which  the  Vedam  was  inclosed:  the  monster  is 
seen  headless  at  his  feet. 

Second  Incarnation. 

The  second  metamorphosis  of  Vishnu  was  into  a tortoise.  One  day  the 
sea  being  elated  with  pride,  presumed  to  give  an  insolent  account  of  its 
power  and  riches.  Brama,  accompanied  with  certain  demons,  was  ordered 
to  punish  this  element  for  its  insolence  ; accordingly,  they  took  up  the 
mountain  of  Merupa,  which  is  all  of  massy  gold,  and  placed  it  in  the  midst 
of  the  sea ; they  wound  the  serpent  Signag,  or  Scissia,  as  the  Bramins  call 
it,  several  times  round  this  mountain  ; then  using  this  serpent  as  a cable, 
they  lifted  up  the  mountain,  and  afterwards  let  it  fall  again,  till  they  at  last 
forced  this  haughty  element  to  restore  all  the  wealth  which  had  made  it  so 
proud.  The  sea  was  forced  to  throw  up  again  the  following  things — viz., 
silver,  a very  precious  jewel,  the  tree  Parsatig,  a vessel  in  which  the 
water  called  Sora  was  contained,  Dannewanter,  the  Indian  Esculapius,  the 
moon,  the  white  cow,  the  Amarith,  or  water  of  eternal  life,  the  elephant 
with  seven  trunks,  the  virgin  Remba,  the  seven-headed  horse,  the  bow 
called  Dennock,  a shell  called  Sank,  and  the  poison  Sahar.  Thus  was  the 
sea  humbled,  all  its  wealth  was  distributed  in  different  places,  when,  the 
expedition  being  ended,  Brama  reascended  into  heaven. 

Third  Incarnation. 

A powerful  genius,  Renniaxem  by  name,  took  the  earth  one  day  and 
rolled  it  in  his  hand  like  a bowl ; but  not  satisfied  with  having  thus  far 
tried  his  skill,  and  imagining  himself  to  be  the  peaceable  possessor  of  the 
terrestrial  globe,  he  went  and  hid  himself  in  Patalam,  which  is  the  bottom 
of  the  abyss.  Vishnu,  who  was  asleep  at  the  instant  when  he  took  his 
flight,  awaking  on  a sudden,  was  surprised  to  see  the  earth  was  gone  ; upon 
which  he  immediately  transformed  himself  into  a hog,  pierced  as  far  as 
Patalam  by  the  help  of  his  snout,  armed  with  two  monstrous  tusks,  attacked 
the  thief,  killed  him,  and  then  laying  the  earth  on  his  tusks,  returned  from 
the  abyss  with  this  important  conquest. 

Fourth  Incarnation. 

Brama,  in  the  first  age,  subdued  the  giant  or  devil  called  by  the  Indians 
Hirrenkessep,  and  kept  him  in  a very  tedious  and  severe  confinement. 
After  he  had  thus  suffered  for  twelve  years,  the  giant  implored  the  mercy 


772 


HINDOOS. 


of  Brama,  who,  taking  pity  on  the  unhappy  wretcn,  indulged  him  with 
most  uncommon  favours;  for  he  released  him  out  of  prison,  made  him  a 
powerful  monarch,  and  to  assure  him  that  he  should  continue  to  Jive,  he 
granted  him  the  following  privilege, — viz.  that  it  should  be  impossible  for 
him  to  die,  unless  in  the  most  extraordinary  and  uncommon  manner. 
Hirrenkessep  was  hereby  secured  from  the  insults  of  the  heaven,  the  earth, 
the  sun,  the  moon,  thunder,  lightning,  the  day,  the  night,  the  wind,  storms, 
and  all  accidents  of  that  kind.  The  giant,  having  recovered  his  liberty, 
raised  several  armies,  and  made  such  rapid  conquests,  that  he  soon  became 
the  terror  of  the  universe.  He  carried  his  insolence  to  such  a pitch,  that, 
forgetting  who  he  was,  he  commanded  that  himself  only  should  be  adored 
as  God.  The  Bramins  opposed  this  impious  worship,  and  besought  Vishnu 
to  deliver  them  from  the  tyranny  with  which  they  were  oppressed.  Vishnu 
assured  them  that  the  wife  of  this  tyrant  should  bring  forth  a child,  who 
should  free  them  from  his  usurpation.  Vishnu’s  promise  was  fulfilled  : the 
giant  became  the  father  of  a son,  whom  he  would  have  brought  up  in  the 
worship  of  himself  only;  but  the  babe,  so  far  from  owning  him  to  be 
God,  made  a solemn  confession  of  his  faith,  by  which  he  acknowledged 
Vishnu  as  creator  of  the  fourteen  worlds,  and  father  of  truth,  &c.  The 
tyrant,  highly  incensed,  treated  this  little  martyr  to  the  Bramin’s  faith  very 
inhumanly,  and  was  going  to  knock  him  down  with  his  staff,  when  the 
child  escaped  the  blow,  by  hiding  himself  behind  a pillar,  which  received 
the  stroke,  and  immediately  split  in  two,  when  lo ! a dreadful  monster 
issued  out  of  it.  Vishnu  had  assumed  that  shape  purposely  to  chastise  the 
insolence  of  this  tyrant.  The  metamorphosed  god  seized  the  giant  by  the 
middle,  and  tore  him  to  pieces. 

Fifth  Incarnation. 

In  the  time  that  Mavaly  governed  the  world — i.  e .,  during  the  golden 
age  of  the  Indians,  there  was  a wonderful  profusion  of  all  things,  so  that 
no  one  would  work  ; no  subordination  was  to  be  seen,  every  thing  was  in 
common,  and  a man  needed  only  put  forth  his  hand  to  take  whatever  he 
wanted.  Vishnu,  desirous  of  putting  a stop  to  a circumstance  which  might 
be  attended  with  very  ill  consequences,  resolved  therefore  to  dethrone 
Mavaly,  and  to  bring  want,  hunger,  misery,  and  poverty  into  the  world. 
To  succeed  in  his  attempt,  he  employed  artifice,  and  assuming  the  shape 
of  a poor  Bramin,  presented  himself  to  Mavaly  as  a beggar  craving  alms. 
Mavaly  offered  him  kingdoms  and  treasures;  to  which  the  Bramin  an- 
swered, that  he  begged  only  three  feet  of  ground  for  himself  to  inhabit  with 
his  baggage,  consisting  of  an  umbrella,  a book  of  devotion  after  the  Bramin 
worship,  and  a goblet. 

It  must  be  observed,  that  the  furniture  of  a Bramin  consists  only  in  these 
three  particulars.  He  required  at  the  same  time,  that  for  the  more  solemn 


PAGAN  NATIONS. 


773 


ratification  of  his  right  to  this  ground,  Mavaly  should  pour  water  into  his 
hand.  The  latter,  surprised  at  the  Bramin’s  modesty,  pressed  him  re- 
peatedly, but  in  vain,  to  accept  of  those  advantages  which,  to  all  outward 
appearance,  were  infinitely  greater  than  the  three  feet  of  ground  he  re- 
quested. However,  as  he  was  just  going  to  bestow  the  three  feet  of  ground 
on  the  Bramin,  Mavaly’s  wife,  suspecting  some  trick,  strongly  opposed  the 
grant.  But  Mavaly  refused  to  forswear  himself,  and  taking  the  vessel  in 
which  the  water  appointed  for  the  fatal  ratification  was  contained,  he  poured 
some  of  it  into  the  Bramin’s  hand,  who  drank  it  off;  when  immediately  resum- 
ing his  divinity,  he  covered  the  earth  with  one  foot,  and  heaven  with  the 
other : after  which,  going  to  appropriate  to  himself  the  rest  of  the  ground 
which  the  unhappy  Mavaly  had  then  granted  him,  he  set  his  foot  upon 
his  throat,  and  knocked  him  backwards  into  the  abyss,  which  he  measured 
at  the  same  time.  The  husband  and  wife  being  thus  dethroned  by  an  arti 
fice  so  unworthy  of  Vishnu,' made  heavy  complaints  to  him  upon  that  ac- 
count, when  the  god,  moved  with  his  complaints,  restored  Mavaly  as  king 
of  the  abyss.  Ever  since  this  revolution,  riches  and  poverty,  abundance 
and  misery,  prosperity  and  adversity,  the  natural  result  of  the  inequality 
of  conditions,  have  alternately  prevailed  in  the  world : but  Vishnu,  in 
order  to  transmit  to  posterity  a type  of  the  felicity  which  mankind  enjoyed 
under  the  reign  of  Mavaly,  instituted  a festival  called  by  the  Malabarians 
Ona,  and  by  them  celebrated  in  the  month  of  August ; it  is  a kind  of 
bacchanal,  during  which  the  Indians  of  all  ranks  and  conditions  dress 
themselves  as  richly  as  their  circumstances  will  possibly  allow,  they  feast 
one  another  to  the  best  of  their  abilities,  and  spend  that  season  in  joy  and 
festivity. 

Sixth  Incarnation. 

A Bramin,  who  was  a very  good  man,  having  married  a very  virtuous 
female  Bramin,  withdrew  with  his  wife  to  the  banks  of  the  river,  called  by 
the  Indian  legends  Bewa.  They  pitched  upon  this  place  for  their  fixed 
habitation,  and  resolved  there  to  spend  their  days  in  devotion.  In  this 
calm  state  there  was  one  circumstance  wanting  to  complete  their  happi- 
ness, and  that  was  children — the  Bramin’s  wife  not  bringing  him  any. 
The  Banians  look  upon  those  nuptials  as  dishonourable  which  are  not 
crowned  with  children.  Our  pious  pair,  inconsolable  at  the  reproach 
which  was  cast  upon  them,  resolved  to  withdraw  to  the  desert,  there  to 
implore,  with  greater  fervency  than  ever,  the  blessing  of  Heaven,  in  order 
that  they  might  have  children  ; and  for  this  purpose  were  resolved  to 
make  choice  of  some  remote  and  unfrequented  place.  Our  couple,  after 
having  long  wandered  through  the  fields,  at  last  arrived  at  a pagod,  situated 
in  the  midst  of  a little,  but  very  agreeable  grove.  Here  they  offered  up 
very  long  prayers,  but  to  no  effect,  which  made  them  conclude  that  the 
beauty  of  the  place  was  the  sale  cause  of  their  prayers  being  rejected 


774 


HINDOOS. 


Hereupc  n they  resolved  to  see  if  they  could  not  succeed  better  in  the  plains, 
and  continued,  for  that  purpose,  always  exposed  to  the  burning  rays  of  the 
sun,  and  the  inclemencies  of  the  weather.  But  still  this  rigorous  penance 
availed  them  nothing.  At  last  they  made  a resolution  to  suffer  the  extremes 
of  hunger,  till  such  time  as  it  should  please  the  power  they  worshipped 
either  to  hear  their  prayers,  or  put  an  end  to  their  lives.  For  nine  days 
they  underwent  this  rigorous  trial;  after  which  Vishnu  appeared  to  them 
under  the  shape  of  a beautiful  child,  and  asked  them  the  occasion  of  these 
repeated  austerities.  They  satisfied  his  demands  ; upon  which  Vishnu 
revealing  himself,  promised  them  three  children,  and  vanished  away  in  an 
instant.  Two  of  these  three  children  were  produced  by  transmigration  ; 
the  souls  of  the  Bramin  and  his  wife,  whom  a too  severe  abstinence  and  an 
over-violent  affliction  had  brought  to  their  graves,  transmigrated  into  the 
bodies  of  two  new-born  children  ; these  afterwards  grew  up,  were  married, 
and  gave  birth  to  a child,  the  last  fruit  of  Vishnu’s  promise.  The  father, 
according  to  the  legend,  was  called  Sandichemi,  the  mother  Rameka,  and 
the  child  Prasserum  : Rameka  had  a sister  that  was  married  to  a giant  who 
had  a thousand  arms. 

Seventh  Incarnation. 

One  Rawana,  born  a Bramin,  had  formerly  an  extraordinary  devotion 
for  Ixora,  to  whom  he  daily  offered  a hundred  flowers.  The  god  Ixora 
being  one  day  desirous  of  making  a trial  of  his  faith,  stole  one  of  them 
away,  and  afterwards  complained  that  the  oblation  was  less  than  usual. 
Rawana  counted  the  flowers,  and  finding  but  ninety-nine,  was  immediately 
disposed  to  pluck  out  one  of  his  eyes,  to  make  up  the  deficiency.  Ixora, 
satisfied  with  this  pledge  of  his  fidelity,  would  not  suffer  him  to  do  it,  and 
as  an  acknowledgment,  offered  to  grant  him  whatever  he  should  request. 
The  Bramin  desired  that  the  government  of  the  world  might  be  committed 
to  him,  which  was  granted.  In  the  mean  time,  Rawana  continued  his 
devout  exercises  ; and  his  prayers,  though  they  were  frequent,  were  yet 
very  selfish  ; upon  which  Ixora  spoke  to  him  as  follows  : — “ As  I have 
indulged  thee  ip  all  thou  demandedst  of  me,  why  dost  thou  still  continue  to 
address  me  in  prayer?  What  is  it  thou  now  wantest  of  me?”  “ I have 
one  thing  more  to  request  of  thee,”  says  the  importunate  Rawana,  “ and 
that  is,  to  give  me  ten  heads,  to  govern  this  universe  which  thou  hast 
given  me, and  survey  all  things  in  it  with  my  own  eyes;  and  twenty  arms, 
to  exercise  my  power  therein.”  Ixora  granted  him  also  this  request ; 
after  which,  Rawana  fixed  upon  Lanca  for  the  place  of  his  residence,  and 
fortified  himself  very  strongly  in  it ; when,  after  a long  and  prudent  reign, 
he  forgot  all  his  obligations  to  Ixora,  and  would  have  obliged  his  subjects 
to  acknowledge  him  only  for  God.  Upon  this  Vishnu  assumed  a human 
shape,  and  came  upon  the  earth  under  the  name  of  Ram,  the  wife  of 
a Rajah  bringing  him  into  the  world,  to  chastise  Rawana’s  insolence. 


PAGAN  NATIONS.  775 

Ram  performed  several  wonderful  exploits  : he  first  killed  Rawana,  who 
had  metamorphosed  himself  into  a stag  ; but  the  soul  of  the  cunning  Raw- 
ana  immediately  quitted  the  stag,  and  went  and  shot  itself  into  the  body  of 
a Faquir.  In  this  new  disguise  he  played  Ram  a true  Faquir’s  trick,  by 
carrying  off  his  wife  Sitha ; but  Hanuman,  the  ape-god,  revenged  this 
affront  which  Rawana,  transformed  into  this  mock  devotee,  had  put  upon 
Ram.  The  ape  made  a dreadful  havoc  in  Lanca ; nor  were  Rawana,  or 
the  giants,  his  subjects,  able  to  put  a stop  to  it  ; and  when  they,  by  the 
virtue  of  certain  magical  words,  had  at  last  found  out  the  secret  of  taking 
Hanuman  prisoner,  they  nevertheless  could  not  put  him  to  death,  because 
of  the  help  that  Ram  continually  afforded  him.  Rawana  asked  the  ape  by 
what  means  his  strength’  might  be  subdued  ; but  the  ape  imposed  upon 
him,  by  telling  him  he  must  dip  his  tail  in  oil,  surround  it  with  flax  or 
hemp,  and  afterwards  set  fire  to  it ; assuring  him  that  by  this  means 
he  would  lose  his  strength.  Hanuman  being  thus  equipped,  set  fire  to 
Rawana’s  palace,  and  destroyed  part  of  Lanca.  We  have  taken  a par- 
ticular notice  of  this  incident,  because  of  its  great  resemblance  to  the  story 
of  Samson,  and  shall  add,  that  Rawana’s  obstinate  refusal  to  give  up  the 
woman  he  had  carried  off,  the  punishment  which  Ram  and  his  brother 
Lekeman  inflicted  upon  him  on  that  account,  and  Ram’s  passage  through 
the  waters,  have  a great  affinity  with  the  history  of  Moses.  At  last  Ram 
and  Lekeman  killed  the  ravisher  Rawana  with  arrows ; and  the  ape  Han- 
uman fought  as  bravely  for  them  at  this  juncture  as  he  had  done  on  former 
occasions. 

Eighth  Incarnation. 

The  history  of  this  incarnation  includes  several  particulars  which  bear 
some  relation  to  the  life  of  Moses  and  that  of  our  Blessed  Saviour.  Vishnu 
became  man  under  the  form  of  a child,  called  in  the  Indian  legend,  Kristna? 
is  rescued  from  the  fury  of  a Raja,  who  was  destined  to  die  by  the  hand 
of  a child. 

Ninth  Incarnation. 

Vishnu  went  by  the  name  of  Boudhe,  in  order  to  reveal  himself  to  men. 
This  Boudhe,  according  to  the  doctrine  of  the  Banians,  had  neither  father 
nor  mother:  he  is  invisible,  and  all  spirit ; but  whenever  he  reveals  him- 
self to  his  faithful  servants,  under  heaven,  he  assumes  the  figure  under 
which  Vishnu  is  worshipped  by  the  East  Indians.  They  affirm  that 
Boudhe,  who  is  the  mediator  of  mankind,  prays  to  Mahedu  day  and  night 
for  them. 

Tenth  Incarnation. 

The  time  for  this  incarnation  is  not  yet  come  ; Vishnu  will  one  day 
reveal  himself,  with  Kellenki,  or  Kelki,  which  is  the  name  the  Bramins 
give  to  a white,  winged  horse,  adorned  with  rich  trappings,  whom  they 
suppose  to  be  in  the  heavens : the  horse  is  led  by  a king,  who  has  a lifted 


776 


LAPLANDERS. 


Sabre  in  his  hand  ; and  this  monarch  is  undoubtedly  Vishnu.  The  horse 
has  always  his  right  foot  lifted  up  ; but  whenever  he  shall  think  fit  to  set 
it  down  upon  the  earth,  in  order  to  punish  the  impious  and  the  wicked,  it 
will  then  sink  under  the  weight  of  it ; the  serpent  Signag  shall  then 
no  longer  be  able  to  support  the  earth ; the  tortoise,  oppressed  with  the 
weight,  shall  plunge  to  the  bottom  of  the  sea,  and  mankind  in  general  shall 
be  destroyed.  Such  will  be  the  end  of  the  last  age  of  the  world  ; after 
which  the  first  age  is  to  return  again ; for  the  Indians  and  other  idolaters 
of  the  East  suppose  a revolution  in  the  universe,  like  to  that  of  the  Pla- 
tonists. 


Sacrifices. 


SEC.  XII.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
LAPLANDERS. 

From  the  time  that  so  large  a portion  of  Lapland  fell  under  the  domi- 
nion of  Sweden,  repeated  attempts  were  made  to  convert  the  natives  to  the 
Christian  faith  ; and  the  same  object  was  diligently  prosecuted  by  the 
Danish  government.  The  Laplanders,  however,  continued  to  retain  a 
strong  attachment  to  their  ancient  mythology ; and,  even  so  late  as  the 
middle  of  the  eighteenth  century,  a great  part  of  the  nation  secretly  wor- 
shipped idols,  while  publicly  professing  the  Christian  religion. 

To  these  idols  were  presented  various  offerings  and  sacrifices.  Upon 
any  change  of  habitation,  libations  were  made  of  whey  or  milk,  to  conci- 
liate the  guardian  divinity  of  the  place  ; and  of  brandy  to 
the  Lares  or  household  gods,  who  were  supposed  to  reside 
under  the  fire-place.  To  conciliate  the  favour  of  the  deities  to  their  chil- 
dren, sacrifices  of  sheep  or  deer  were  offered,  before  the  child  was  born  : 
a dog  was  buried  alive  at  the  moment  of  the  birth  ; and  some  other  animal 
killed  when  the  infant  was  at  the  breast.  Offerings  and  sacrifices  were 
usually  made  for  the  removal  of  epidemic  disorders,  for  success  in  hunt- 
ing, &c.  In  these  cases,  sometimes  the  wrhole  of  the  victim  was  presented, 
sometimes  only  a part,  sometimes  merely  the  bones,  while  the  blood  was 
sprinkled  upon  staves,  which  were  left  on  the  spot,  or  mingled  with  the 
waters  of  an  adjacent  river  or  lake.  The  liver  of  a bear,  the  horns  and 
other  parts  of  a deer,  taken  in  the  chase,  were  very  frequently  consecrated 
to  the  deity  of  the  place. 

The  Laplanders,  according  to  Picart,  worship  their  gods  under  the  form 
of  a tree,  or  block  of  wood,  the  top  of  which  they  form  into  a rude  resem- 
blance of  a man’s  head.  In  the  head  they  were  wont  to 
drive  a large  nail,  to  which  was  fastened  a flint  stone,  that 
he  might  make  himself  a fire  whenever  he  found  one  needful.  Some- 
times their  god  was  raised  upon  a kind  of  table,  which  served  in  capacity 
of  an  altar.  Their  domestic  deity,  or  household  god,  they  represented 
under  the  form  of  a large  stone,  carved  in  a rude  manner,  and  bearing  some 


PAGAN  NATIONS. 


777 


resemblance  to  a human  face.  The  sacrifices  which  were  offered  to  these 
idols  were  presented  by  a privileged  class  of  men,  named  Noaaids,  who 
divided  the  victims  with  great  expertness,  and  wore  at  the  time  of  sacri- 
ficing a peculiar  habit. 

The  Laplanders  still  retain  much  of  their  ancient  superstitious  spirit, 
even  in  the  Christian  rites  which  they  have  adopted.  They  particularly 
regard  the  sacrament  as  a powerful  charm  to  preserve  them 
from  the  attempts  of  evil  spirits.  It  is  not  long  since  they 
used  to  take  a cloth  with  them  to  church,  into  which  they  were  accus- 
tomed to  spit  out  the  sacramental  bread,  which  they  wrapped  up  with  great 
care,  and  afterwards  divided  into  as  great  a number  as  possible  of  small 
crumbs.  One  of  these  crumbs  was  given  to  every  one  of  their  cattle,  in 
the  full  persuasion  that  the  herd  would  thus  be  secure  from  all  injury. 
Their  very  deficient  acquaintance  with  Christianity  may,  in  some  measure, 
be  ascribed  to  the  very  inefficient  manner  in  which  they  are  instructed.  It 
has  generally  been  the  practice  of  the  Missionaries  and  pastors  to  address 
the  natives  by  means  of  an  interpreter,  and  the  attempts  of  the  Danish 
government  to  remedy  this  defect  have  hitherto  proved  unsuccessful. 

The  Laplanders  rarely  intermarry  with  the  Norwegian,  or  other  neigh- 
bouring nations.  Their  matrimonial  negotiations  are  conducted  with  extra- 
ordinary formality  and  decorum.  When  a young  man  has 
selected  his  object,  he  communicates  his  wishes  to  his  own 
family,  who  repair  in  a body  to  the  dwelling  of  the  young  woman’s  parents, 
carrying  a slight  present,  such  as  a ring  or  ornamental  girdle,  to  the  fair 
one,  and  a quantity  of  brandy  to  entertain  the  friends.  When  arrived  at 
the  hut,  the  suitor  is  left  without,  till  he  shall  be  invited  to  enter ; and  as 
soon  as  the  rest  of  the  party  have  entered,  their  spokesman  fills  out  a bum- 
per of  brandy,  which  he  offers  to  the  girl’s  father,  and  the  acceptance  of 
which  indicates  his  approbation  of  the  match  to  be  proposed.  After  the 
liquor  has  gone  round  the  company,  leave  is  obtained  for  the  young  man 
to  present  himself,  while  his  advocate  in  a set  speech  opens  the  treaty. 
The  lover,  upon  being  introduced,  takes  his  seat  near  the  door,  at  some 
distance  from  the  rest ; and  it  is  only  when  the  parents  of  the  girl  have 
signified  their  full  consent,  that  he  offers  her  the  present  which  he  has 
brought,  and  promises  wedding  clothes  to  her  father  and  mother.  Some- 
times a sum  of  money  is  given,  both  to  the  bride  and  to  her  parents  ; and 
not  unfrequently  considerable  bargaining  is  employed  to  raise  the  amount. 
AIL  that  the  bride  receives  on  this  occasion  becomes  her  own  private  pro- 
perty; and,  among  the  better  class,  a wife,  counting  all  expenses,  com- 
monly costs  the  husband  above  a hundred  copper  dollars.  Should  the 
parents  depart  from  their  promised  consent,  it  is  an  established  law,  that 
iney  must  repay  all  the  expenses  and  presents,  even  to  the  brandy  which 
has  been  drunk  at  the  first  visit.  After  the  parties  have  been  in  this  man 


778 


LAPLANDERS. 


ner  betrothed,  the  young  man  is  allowed  to  visit  the  bride,  whose  favour 
he  generally  endeavours  to  conciliate  by  presenting  tobacco,  brandy,  or 
whatever  he  thinks  will  be  most  acceptable.  On  the  marriage  day  the 
bride  appears  in  her  best  dress,  but  her  head,  commonly  closely  covered, 
is,  on  this  occasion,  only  adorned  with  a bandeau  or  fillet,  while  her  hair 
flows  loose  upon  her  shoulders.  The  bans  are  usually  published  only  once. 
The  marriage  ceremony,  which  is  very  short,  is  sometimes  performed 
before,  and  sometimes  after  the  entertainment.  The  wedding  feast  is  cele- 
brated in  a frugal  and  sober  manner,  without  music,  dancing,  or  any  other 
festivity.  Such  of  the  guests  as  are  able,  make  a present  to  the  bride  of 
money,  rein-deer,  or  other  useful  articles,  to  begin  the  stock,  or  furnish  the 
dwelling  of  the  young  couple.  In  some  parts  of  Lapland  it  is  the  custom 
that  the  friends  and  relations  o\  the  parties  meet  together,  a few  days  after 
the  marriage,  and  partake  of  a homely  entertainment,  consisting  usually 
of  a mess  of  broth,  a little  roast  mutton,  and  metheglin.  The  bridegroom 
usually  remains  with  the  parents  of  the  bride  for  the  space  of  one  year ; 
and,  at  his  departure,  receives  what  portion  they  are  able  to  give  with  their 
daughter,  to  establish  the  young  people  in  the  world.  It  is  usual,  at  the 
birth  of  a child,  to  assign  a female  rein-deer,  with  ail  her  future  offspring, 
as  a provision  for  the  boy  or  girl,  who  is  thus,  when  grown  up,  not  unfre- 
quently  the  owner  of  a considerable  herd. 

The  funerals  of  the  Laplanders  are  conducted  with  little  ceremony. 
The  body,  slightly  wrapped  in  a coarse  cloth,  is  carried  to  the  grave  by 
the  friends  and  relatives,  who  are  entertained  with  a slight 
repast,  and  a small  portion  of  metheglin.  In  former  times, 
it  was  the  custom  to  raise  a heap  of  stones  over  the  grave  ; but  an  old 
sledge,  turned  with  its  bottom  upwards,  is  now  the  only  monument  placed 
over  the  spot  of  interment.  Before  the  conversion  of  the  Laplanders  to 
Christianity,  they  placed  an  axe  and  tinder-box  beside  the  corpse  of  a man; 
and  beside  that  of  a woman,  her  needle  and  scissors,  supposing  them  to 
require  these  implements  in  the  other  world.  They  likewise  interred  a 
quantity  of  provisions  along  with  the  dead  body;  and,  during  the  first 
three  years  after  the  decease  of  a relative,  were  accustomed,  from  time  to 
time,  to  deposit,  in  holes  dug  beside  the  grave,  small  quantities  of  tobacco, 
or  of  whatever  was  most  agreeable  to  their  departed  friend  during  his  life- 
time. 


Funerals. 


SEC.  XIII. — RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  INDIAN 

TRIBES. 


England. 


The  aborigines  of  New  England  not  only  believed  in  a plurality  of 
who  made  and  govern  the  several  nations  of  the  world,  but  they  made  deities 
Indians  Of  New  of  everY  thing  theY  imagined  to  be  great,  powerful,  benefi 
ciai,  or  hurtful  to  mankind;  yet  they  conceived  an  almighty 


PAGAN  NATIONS. 


779 


Canadians. 


Being,  who  dwells  in  the  south-west  regions  of  the  heavens,  to  be  superior 
to  all  the  rest.  This  almighty  Being  they  called  Kichtan,  who  at  first, 
according  to  their  tradition,  made  a man  and  a woman  out  of  a stone ; but, 
upon  some  dislike,  destroyed  them  again,  and  then  made  another  couple 
out  of  a tree,  from  whom  descended  all  the  nations  of  the  earth  : but  how 
they  came  to  be  scattered  and  dispersed  into  countries  so  remote  from  one 
another,  they  cannot  tell.  They  believed  their  supreme  God  to  be  a good 
being,  and  paid  a sort  of  acknowledgment  to  him  for  plenty,  victory,  and 
other  benefits.  But  there  is  another  power,  which  they  call  Hobamocko, 
(i.  e.  the  devil,)  of  whom  they  stood  in  greater  awe,  and  worshipped 
merely  from  a principle  of  fear.  The  immortality  of  the  soul  was  in  some 
sort  universally  believed  among  them.  When  good  men  die,  they  said, 
their  spirits  go  to  Kichtan,  where  they  meet  their  friends,  and  enjoy  all 
manner  of  pleasures.  When  wicked  men  die,  they  go  to  Kichtan  also; 
but  are  commanded  to  walk  away,  and  to  wander  about  in  restless  discon- 
tent and  darkness  for  ever. 

The  original  inhabitants  of  Canada,  like  other  heathen,  had  an  idea  of  a 
supreme  Being,  whom  they  considered  as  the  creator  and  governor  of  the 
world.  It  is  said,  that  most  of  the  nations  which  speak  the 
Algonquin  language,  give  this  being  the  appellation  of  the 
Great  Hare,  but  some  call  him  Michabou,  and  others  Atahocan.  They 
believe  that  he  was  born  upon  the  waters,  together  with  his  whole  court, 
who  were  composed  of  four-footed  animals,  like  himself;  that  he  formed  the 
earth  of  a grain  of  sand  taken  from  the  bottom  of  the  ocean  ; and  that  he 
created  men  of  the  bodies  of  dead  animals.  Some  mention  a god  of  the 
waters,  who  opposed  the  designs  of  the  Great  Hare,  who  is  called  the 
great  Tiger.  They  have  a third  called  Matcomek,  whom  they  invoke  in 
the  winter  season. 

According  to  the  Iroquois,  in  the  third  generation  there  came  a deluge, 
in  which  not  a soul  was  saved  ; so  that,  in  order  to  repeople  the  earth,  it 
was  necessary  to  change  beasts  into  men.  Besides  tne  first 
Being,  or  Great  Spirit,  they  hold  an  infinite  number  of  genii, 
or  inferior  spirits,  both  good  and  evil,  who  have  each  their  peculiar  form 
of  worship.  They  ascribe  to  these  beings  a kind  of  immensity  and  omni- 
presence, and  constantly  invoke  them  as  the  guardians  of  mankind  ; and 
they  only  address  themselves  to  the  evil  genii,  to  beg  of  them  to  do  them 
no  hurt.  The)  believe  in  the  immortality  of  the  soul,  and  say  that  the 
region  of  their  everlasting  abode  lies  so  far  westward,  that  the  souls  are 
several  months  in  arriving  at  it,  and  have  vast  difficulties  to  surmount. 
The  happiness  that  they  hope  to  enjoy  is  not  believed  to  be  the  recompense 
of  virtue  only,  but  to  have  been  a good  hunter,  brave  in  war,  &c.,  are  the 
chief  merits  which  entitle  them  to  their  paradise ; this  they  and  other 
American  natives  describe  as  a delightful  country  blessed  with  perpetual 


Iroquois. 


780 


INDIAN  TRIBES. 


spring,  whose  forests  abound  with  game,  whose  rivers  swarm  with  fish, 
where  famine  is  never  felt,  but  uninterrupted  plenty  shall  be  enjoyed  with- 
out labour  or  fatigue.* 

The  Indians  of  Virginia  gave  the  names  of  Okee , Quioccos , or  Kiwasa , 
to  the  idol  which  they  worshipped.  These  names  might  possibly  be  so 
many  epithets,  which  they  varied  according  to  the  several 
Virginians.  functjons  they  ascribed  to  this  deity,  or  the  different  notions 
they  might  form  to  themselves  of  it  in  their  religious  exercises,  and  com- 
mon discourses.  Moreover,  they  were  of  opinion  that  this  idol  is  not  one 
sole  being,  but  that  there  were  many  more  of  the  same  nature,  besides  the 
tutelary  gods.  They  gave  the  general  name  of  Quioccos  to  all  these  genii, 
or  beings,  so  that  the  name  of  Kiwasa  might  be  particularly  applied  to  the 
idol  in  question. 

These  savages  consecrated  chapels  and  oratories  to  this  deity,  in  which 
the  idol  was  often  represented  under  a variety  of  shapes.  They  even  kept 
some  of  these  in  the  most  retired  part  of  their  houses,  to  whom  they  com- 
municated their  affairs,  and  consulted  them  upon  occasion.  In  this  case 
they  made  use  of  them  in  the  quality  of  tutelary  gods,  from  whom  they 
supposed  they  received  blessings  on  their  families. 

The  sacerdotal  vestment  of  their  priests  was  like  a woman’s  petticoat 
plaited,  which  they  put  about  their  necks,  and  tied  over  their  right  shoulder ; 
but  they  always  kept  one  arm  out  to  use  it  as  the  occasion  required. 
This  cloak  was  made  round  at  the  bottom,  and  descended  no  lower  than 
the  middle  of  the  thigh : it  was  made  of  soft,  well-dressed  skins,  with  the 
hair  outwards. 

These  priests  shaved  their  heads  close,  the  crown  excepted,  where  they 
left  only  a little  tuft,  that  reached  from  the  top  of  the  forehead  to  the  nape 
of  the  neck,  and  even  on  the  top  of  the  forehead.  They  here  left  a border 
of  hair,  which,  whether  it  was  owing  to  nature,  or  the  stiffness  contracted 
by  the  fat  and  colours  with  which  they  daubed  themselves,  bristled  up,  and 
came  forward  like  the  corner  of  a square  cap. 

The  Virginians  had  a great  veneration  for  their  priests ; and  the  latter 
endeavoured  to  procure  it,  by  daubing  themselves  all  over  in  a very  fright- 
ful manner ; dressing  themselves  in  a very  odd  habit,  and  tricking  up  their 
hair  after  a very  whimsical  manner.  Every  thing  they  said  was  consi- 
dered as  an  oracle,  and  made  a strong  impression  on  the  minds  of  the 
people : they  often  withdrew  from  society,  and  lived  in  woods  or  in 
huts,  far  removed  from  any  habitation.  They  were  difficult  of  access; 
and  did  not  give  themselves  any  trouble  about  provisions,  because  care  was 
always  taken  to  set  food  for  them  near  their  habitations.  They  were  always 
addressed  in  cases  of  great  necessity.  They  also  acted  in  the  quality  of 


* Hannah  Adams's  Diet,  of  Ali  Religions. 


PAGAN  NATIONS. 


781 


physicians,  because  of  the  great  knowledge  they  were  supposed  to  have  ot 
nature.  In  fine,  peace  or  war  was  determined  by  their  voice,  nor  was  any 
thing  of  importance  undertaken  without  first  consulting  them. 

They  had  not  any  stated  times  nor  fixed  days  on  which  they  celebrated 
cneir  festivals,  but  they  regulated  them  only  by  the  different  seasons  of  the 
year.  As,  for  instance,  they  celebrated  one  day  at  the  arrival  of  their  wild 
birds,  another  upon  the  return  of  the  hunting  season,  and  for  the  maturity 
of  their  fruits  ; but  the  greatest  festival  of  all  was  at  harvest  time.  They 
then  spent  severa*  days  in  diverting  themselves,  and  enjoyed  most  of  their 
amusements,  such  as  martial  dances,  and  heroic  songs. 

After  their  return  from  war,  or  escaping  some  danger,  they  lighted  fires, 
and  made  merry  about  them,  each  having  his  gourd-bottle,  or  his  little  bell, 
in  his  hand.  Men,  women,  and  children,  often  danced  in  a confused  man- 
ner about  these  fires.  Their  devotions  in  general  consisted  only  of  accla- 
mations of  joy,  mixed  with  dances  and  songs  ; except  in  seasons  of  sorrow 
and  affliction,  when  they  were  changed  into  howlings.  The  priests  pre- 
sided at  this  solemnity,  dressed  in  their  sacerdotal  ornaments,  part  of  which 
were  the  gourd-bottle,  the  petticoat  above-mentioned,  and  the  serpents’  or 
weasels’  skins,  the  tails  of  which  were  dexterously  tied  upon  their  heads 
like  a tiara,  or  triple-crown.  These  priests  began  the  song,  and  always 
opened  the  religious  exercise,  to  which  they  often  added  incantations,  part 
of  the  mysteries  of  which  were  comprehended  in  the  songs  above-men- 
tioned. The  noise,  the  gestures,  the  wry  faces,  in  a word,  every  thing 
contributed  to  render  these  incantations  terrible. 

The  deities  of  the  ancient  Mexicans  are  said  to  have  exceeded  two  thou- 
sand, who  had  their  respective  temples,  ceremonies,  and  sacrifices.  There 
was  hardly  a street  without  its  tutelary  divinity,  nor  was 
Mexicans.  there  scarcely  a disease  which  had  not  its  peculiar  altar,  to 
which  the  Mexicans  flocked  in  order  to  be  healed.  Their  principal  deity 
was  Vitzliputzli,  whom  they  considered  the  sovereign  lord  of  all  things, 
and  creator  of  heaven  and  earth.  The  greatest  god  after  Vitzliputzli  was 
the  Sun.  Another  of  their  divinities  was  Tlaloch,  whom  some  writers 
confound  with  Tescalipuca.  But  these  were  considered  brothers,  of  equal 
strength,  and  so  similar  in  disposition,  that  the  sovereign  power  of  war 
was  divided  between  them.  Tescalipuca  was,  however,  more  appropri- 
ately the  god  of  penance,  whom  the  Mexicans  invoked  in  seasons  of 
adversity.  The  Mercury  and  Plutus  of  the  Mexicans,  the  former  of  whom 
was  sometimes  called  Quitzalcoalt , was  represented  under  a human  shape, 
except  that  it  had  the  head  of  a bird,  with  a painted  paper  mitre  upon  its 
head,  and  a scythe  in  its  hand.  The  body  of  it  was  covered  with  jewels 
of  extraordinary  value.  Besides  the  foregoing,  the  Mexicans  worshipped 
various  other  deities,  among  whom  we  shall  mention  only  Tozi,  a beauti- 
ful woman,  for  whom,  at  her  death,  Vitzliputzli  procured  divine  honours. 

50 




782 


MEXICANS. 


Nearly  all  their  divinities  were  clothed  with  terror,  and  delighted  in  ven- 
geance. The  figures  of  serpents,  of  tigers,  and  of  other  destructive  ani- 
mals, decorated  their  temples.  Fasts,  mortifications,  and  penances,  all 
rigid,  and  many  of  them  excruciating  to  an  extreme  degree,  were  the  means 
which  they  employed  to  appease  the  wrath  of  the  gods.  But  of  all  offer- 
ings, human  sacrifices  were  deemed  the  most  acceptable.  At  the  dedica- 
tion of  the  great  temple  at  Mexico,  it  is  reported  there  were  60  or  70,000 
human  sacrifices.  The  usual  amount  of  them  was  about  20,000. 

When  the  bloody  sacrifices  of  the  Mexicans  took  place,  the  victims 
about  to  be  slain  were  assembled  at  a charnal-house  on  a terrace.  A 
priest,  holding  in  his  hand  an  idol  made  of  wheat-maize  and  honey,  drew 
near  to  these  unhappy  wretches,  and  presenting  it  to  each  of  them,  cried 
out  at  the  same  time,  “ There  is  your  God  !” 

This  done,  they  withdrew,  going  off  on  the  other  side  of  the  terrace, 
when  the  victims  were  immediately  brought  upon  it,  being  the  place 
appointed  for  the  sacrifice.  Six  ministers  of  the  idol  here  slaughtered 
these  victims ; and  having  torn  out  their  hearts,  they  threw  the  bodies 
down  the  staircase,  from  the  top  to  the  bottom  of  the  terrace. 

They  never  sacrificed  less  than  forty  of  these  victims  at  a time  ; and 
those  nations  who  either  bordered  on,  or  were  tributary  to,  the  Mexicans, 
imitated  them  in  this  bloody  worship. 

Another  religious  ceremony,  which  indeed  does  not  seem  so  barbarous  as 
the  former,  was  the  duel  of  the  victim,  if  we  may  give  this  name  to  the 
liberty  he  was  allowed  of  defending  himself  against  the  priest  who  was  to 
sacrifice  him.  The  captive,  whose  feet  were  tied  to  a stone,  parried  the 
instrument  with  which  the  priest  struck  at  him,  and  even  attacked  him  in 
his  turn.  If  he  had  the  good  fortune  to  conquer  the  priest,  he  was  released, 
and  considered  as  a brave  man  ; but  if  the  priest  came  off  conqueror, 
he  first  killed  him,  then  stripped  off  his  skin,  and  had  his  limbs  dressed 
and  served  up  at  one  of  those  meals  called  by  them  their  religious  meals. 

The  high  priest  was  called  Tapizlin  in  the  Mexican  language.  It 
is  pretended  that  his  dignity  was  equal  to  that  of  the  pope.  He  wore 
on  his  head  a crown  of  beautiful  feathers  of  various  colours,  with  golden 
pendants,  enriched  with  emeralds,  at  his  ears,  and  a small  blue  tube,  similar 
to  that  of  the  god  of  penance,  ran  through  his  lip.  He  was  clothed  in 
a scarlet  robe,  or  rather  mantle.  The  vestments  of  their  priests  were 
frequently  changed  according  to  the  different  seasons  or  festivals. 

The  priesthood  of  Vitzliputzli  was  hereditary,  and  that  of  the  other  gods 
elective.  Children  were  often  destined  from  their  most  tender  years  to  the 
service  of  idols,  and  officiated  as  clerks,  and  singing  boys,  when  but  mere 
striplings.  The  priests  used  to  incense  four  times  every  day  the  god, 
whose  ministers  they  were  ; but  at  midnight,  the  principal  ministers  of  the 
temple  rose  to  perform  the  nocturnal  office,  viz.,  to  sound  a trumpet  and 


PAGAN  NATIONS. 


783 


horn  for  a considerable  time,  and  to  play  on  certain  instruments,  accompa- 
nied with  voices,  which  together  celebrated  the  praises  of  the  idol.  After 
this,  the  priest,  whose  turn  it  was,  took  the  thurible,  saluted  the  idol,  and 
incensed  it,  himself  being  clothed  in  a black  mantle.  In  fine,  after  the  in- 
censing was  over,  they  all  went  together  into  a chapel,  where  they  prac- 
tised all  those  rigorous  penances  which  have  been  already  described. 

The  Mexicans,  at  the  end  of  every  month,  which  among  them  consisted 
of  twenty  days,  used  to  observe  a solemn  day  of  devotion,  mixed  with 
rejoicings.  They  then  sacrificed  some  captives,  and  ran  up  and  down  the 
streets  clothed  in  the  skins  of  those  miserable  victims  that  had  been  just 
flayed.  They  danced,  they  sang,  they  collected  alms  for  the  priests,  the 
giving  of  which  among  them,  as  in  other  places,  was  looked  upon  as  an 
effect  of  real  piety.  The  great  festival  of  Vitzliputzli  was  celebrated 
in  the  month  of  May,  two  days  before  which,  the  nuns  used  to  make 
a figure  of  maize  and  honey,  representing  that  god.  Then  having  dressed 
it  in  as  magnificent  a manner  as  possible,  they  seated  it  on  an  azure  throne, 
which  was  supported  by  a kind  of  shaft.  The  nuns,  who  on  that  festival 
used  to  call  themselves  the  sisters  of  Vitzliputzli,  carried  it  in  procession 
on  their  shoulders,  to  the  area  before  the  temple,  where  the  young  monks 
before  cited  received  the  idol,  and,  after  having  paid  homage  to  it,  carried 
it  also  on  their  shoulders  to  the  steps  of  the  sanctuary. 

The  festival  of  Tescalipuca  was  celebrated  the  nineteenth  of  the  same 
month,  when  the  priests  granted  the  people  a remission  of  their  sins.  At 
the  same  time  they  sacrifice  a captive,  which  we  may  almost  consider  as 
an  imperfect  image  of  the  death  which  our  blessed  Saviour  suffered  for  the 
redemption  of  mankind. 

The  Mexicans  used  to  celebrate  a jubilee  every  four  years,  which  was 
nothing  more  than  the  feast  of  penance,  such  as  we  have  already  described, 
except  that  it  was  more  solemn,  there  being  at  that  time  a more  general 
and  plenary  remission  of  sins.  We  are  assured  that  the  Mexicans  sacri- 
ficed many  human  victims  at  this  season.  And  the  youth  used  to  make  a 
kind  of  challenge,  who  should  first,  and  in  one  breath,  get  to  the  top  of  the 
temple.  This  enterprise  was  a very  difficult  one,  since  it  gained  applause 
to  all  those  who  had  the  glory  of  coming  first  to  the  goal,  not  to  mention 
that  they  were  distinguished  from  the  rest  of  their  countrymen,  and,  more- 
over, had  the  privilege  of  carrying  off  the  sacred  viands,  of  which  they 
made  the  same  use  as  Catholics  do  of  relics. 

Forty  days  before  the  feast  of  Q,uitzalcoalt,  the  merchants  purchased  a 
slave  of  a very  fine  shape,  who,  during  that  time,  represented  the  deity  to 
whom  he  was  to  be  sacrificed  as  a victim  on  the  day  of  the  festival ; but 
they  first  washed  him  in  the  lake  of  the  gods,  which  was  the  name  they 
gave  to  the  water  which  fitted  him  for  the  fatal  apotheosis  which  ended 
with  his  death. 


MEXICANS. 


rs4 

Marriage  was  solemnized  by  the  authority  of  the  priests,  and  a public 
instrument  was  drawn  up,  in  which  were  mentioned  the  particulars  of  the 
wife’s  fortune,  which  the  husband  was  obliged  to  return  in  case  of  separa- 
tion. After  their  having  agreed  upon  the  articles,  the  couple  went  to  the 
temple,  where  one  of  the  sacrificing  priests  examined  their  resolutions  by 
certain  precise  questions  appointed  for  that  purpose.  He  afterwards  took 
up  the  husband’s  mantle  and  the  woman’s  veil,  and  with  one  of  his  hands 
tied  them  together  at  one  corner,  to  signify  the  inward  tie  of  the  wills. 
They  then  returned  to  their  house,  bound  in  this  manner,  accompanied  by 
the  sacrificing  priest.  Then  they  went  and  visited  the  hearth,  or  fire, 
which  they  looked  upon  as  the  mediator  of  all  disputes  between  man  and 
wife.  They  used  to  go  seven  times  round  it,  successively,  the  sacrificing 
priest  walking  before  ; after  which  ceremony  they  both  sat  down,  in  order 
to  be  equally  warmed  by  the  heat  of  the  fire,  which  gave  the  perfection  to 
marriage. 

Burials  and  all  funeral  rites  were  regulated  by  their  priests.  They 
generally  buried  their  dead  in  their  gardens  or  houses,  and  commonly  chose 
the  courtyard  for  that  purpose ; they  sometimes  buried  them  in  those 
places  where  they  sacrificed  to  the  idols.  In  fine,  they  frequently  burned 
them,  after  which  they  buried  their  ashes  in  the  temples,  together  with 
their  movables,  their  utensils,  and  all  they  thought  might  be  useful  to  them 
in  the  next  world.  They  used  to  sing  at  funerals,  and  even  made  feasts 
on  those  occasions,  which  custom,  how  ridiculous  soever  it  may  be,  some 
Christian  nations  have  not  been  able  to  persuade  themselves  to  lay  aside. 
Above  all,  they  buried  their  great  lords  in  a very  magnificent  manner,  and 
used  to  carry  their  bodies  with  great  pomp  and  a numerous  train  into  the 
temples.  The  priests  walked  first  with  their  pans  of  copal,  singing  fune- 
ral hymns  with  a melancholy  tone,  accompanied  with  the  hoarse  and 
mournful  sound  of  flutes.  They  lifted  the  body  several  times  on  high 
while  they  were  sacrificing  those  who  were  appointed  to  serve  the  illustri 
ous  dead.  The  domestics  were  put  to  death  to  keep  their  masters  com- 
pany. It  was  a testimony  of  great  affection,  but  very  common  among  the 
lawful  wives,  to  solemnize,  by  their  deaths,  the  funerals  of  their  .husbands. 
They  buried  a great  quantity  of  gold  and  silver  with  the  deceased  for  th& 
expense  of  his  journey,  which  they  imagined  was  long  and  troublesome. 
The  common  people  imitated  the  grandees  in  proportion  to  their  substance. 
The  friends  of  the  deceased  came  and  made  presents  to  him,  and  talked  to 
him  as  if  he  were  still  living  ; the  same  ceremonies  were  practised  whether 
they  burned  or  buried  the  dead.  We  must  not  omit  to  state  that  they  car- 
ried with  them  the  achievements  and  trophies  of  the  deceased,  in  case  he 
were  a man  of  quality,  and  that  the  priest  who  read  the  funeral  service  was 
dressed  so  as  to  set  forth  the  glory  of  the  idol  whom  the  nobleman  repre- 
sented. The  funeral  lasted  ten  days. 


PAGAN  NATIONS. 


785 


The  city  of  Mexico  is  said  to  have  contained  nearly  2000  small  temples, 
and  360  which  were  adorned  with  steeples.  The  whole  empire  of  Mexico 
contained  about  40,000  temples,  endowed  with  very  considerable  revenues. 
For  the  service  in  the  grand  temple  of  Mexico  itself,  above  5000  priests 
were  appointed  ; and  the  number  in  the  whole  empire  is  said  to  have 
amounted  to  nearly  a million.  The  whole  priesthood,  excepting  that  of 
the  conquered  nations,  was  governed  by  two  high  priests,  who  were  also 
the  oracles  of  the  kings.  Besides  the  service  in  the  temple,  their  clergy 
were  to  instruct  the  youth,  to  compose  the  calendars,  and  to  paint  the 
mythological  pictures.  The  Mexicans  had  also  priestesses,  but  they 
were  not  allowed  to  offer  up  sacrifices.  They  likewise  had  monastic 
orders,  especially  one,  into  which  no  person  was  admitted  under  sixty  years 
of  age. 

The  Peruvians,  previously  to  being  governed  by  their  Incas,  worshipped 
a great  number  of  gods,  or  rather  genii.  There  was  no  nation,  family, 
city,  street,  or  even  house,  but  had  its  peculiar  gods  ; and  for  this  particu- 
lar reason,  that  they  thought  none  but  the  god  to  whom  they  immediately 
devoted  themselves  was  able  to  assist  them  in  time  of  need.  They  wor- 
shipped herbs,  plants,  flowers,  trees,  mountains,  caves,  tigers,  lions,  adders; 
in  fine,  every  thing  that  appeared  wonderful  in  their  eyes  was  thought 
worthy  of  adoration. 

These  ancient  idolaters  of  Peru  offered  not  only  the  fruits  of  the  earth 
and  animals  to  these  gods,  but  also  their  captives,  like  the  rest  of  the 
Americans.  It  was  their  custom  to  sacrifice  their  own  children,  whenever 
there  was  a scarcity  of  victim* 

Some  other  idolaters  offered  their  own  blood  to  their  deities,  which  they 
drew  from  their  arms  and  thighs,  according  as  the  sacrifice  was  more 
or  less  solemn  ; and  they  even  used,  on  extraordinary  occasions,  to  bleed 
themselves  at  the  tips  of  their  nostrils,  or  between  the  eyebrows. 

Such  was  the  state  of  idolatry  all  over  Peru,  when  the  Inca  Mancocapac 
the  lawgiver  of  that  vast  empire,  taught  the  savages  the  worship  of  the 
Sun.  From  this  time,  sacrifices  of  various  kinds  of  animals  were  offered 
m honour  of  the  sun,  and  also  cocoa,  corn,  rich  clothes,  and  a liquor  made 
of  water  and  maize.  They  always  presented  the  last  offering  to  the  sun, 
in  the  following  manner:  when  they  were  very  thirsty,  they  first' satisfied 
their  hunger,  and  afterwards  dipped  the  tip  of  their  finger  in  the  vessel 
into  which  the  liquor  was  poured  ; this  being  done,  they  lifted  up  their 
eyes  to  heaven  in  a very  submissive  manner  ; shook  that  finger  on  which 
the  drop  hung,  and  offered  it  to  the  sun  as  an  acknowledgment  for  his 
goodness  in  providing  drink  for  them.  At  the  same  time  they  gave  two 
or  three  kisses  to  the  air.  This  oblation  being  made,  they  all  drank  as  they 
thought  proper. 

Every  time  they  entered  tneir  temples,  the  chief  man  in  the  company 


786 


AFRICAN  TRIBES. 


Caribbees. 


laid  his  hand  on  one  of  his  eyebrows,  and  whether  he  tore  off  any  of  the 
hairs  or  not,  he  blew  it  into  the  air  before  the  idol,  as  a mark  of  its  being 
an  oblation.  They  paid  the  same  adoration  to  trees,  and  to  all  those  things 
which  a divine  virtue  had  made  sacred  and  religious. 

The  savages  or  Indians  of  the  Caribbee  Islands,  if  they  may  be  so 
called,  have  no  words,  it  is  said,  to  express  a supreme  Being  ; but  acknow- 
ledge a good  and  an  evil  principle,  both  of  which  they  cab 
Maboia.  They  believe  in  a multitude  of  good  spirits,  one 
of  whom  each  savage  appropriates  to  himself,  under  the  title  of  Chemen. 
To  these  Chemens  they  offer  the  first  of  their  fruits,  and  sometimes  out  of 
gratitude  make  a feast  to  their  honour.  They  make  better  images  re- 
sembling the  form  under  which  Maboia  reveals  himself  to  them,  in  order  to 
pievent  his  doing  them  any  harm.  They  wear  these  images  about  their 
necks,  and  pretend  that  they  give  them  ease.  They  also  fast  and  cut 
themselves  for  his  sake. 

There  was  formerly  at  Campeche 
earth  and  stone,  about  four  cubits 
_ . . the  marble  statue  of  i 

Campeche  and 

Tobasco.  ordinary  shape  seemed  ready  to  tear  in  pieces.  Near  this 

figure  a serpent  was  also  represented,  forty-seven  feet  in  length,  and  of  a 
proportionable  thickness,  which  swallowed  up  a lion.  These  two  last 
figures  were  made  of  marble  like  the  rest,  and  enclosed  in  some  measure 
by  palisadoes.  On  the  pavement  were  bows  and  arrows,  bones  and  skulls. 
This  is  all  we  are  told  by  Purchas  concerning  these  figures,  which  possibly 
might  have  some  mysterious  signification  couched  under  them. 

In  the  sacrifices  made  to  their  idols,  by  the  natives  of  Tobasco,  they 
used  to  rip  up  the  victim’s  breast  and  tear  out  his  heart ; they  afterwards 
set,  or  rather  enclosed  the  bloody  body  of  the  victim  in  a hollow  made  in 
a particular  part  of  the  lion’s  neck.  The  blood  of  the  victim  fell  into  a 
stone  reservoir,  on  the  side  of  which  was  placed  a stone  statue  representing 
a man,  who  seemed  to  look  steadfastly  at  the  blood  of  the  sacrificed  victim. 
As  to  the  heart,  the  sacrificing  priest,  after  having  torn  it  out,  smeared  the 
idol’s  face  with  it,  and  then  threw  it  into  the  fire,  which  was  lighted  for 
that  purpose. 


square  theatre,  or  scaffold,  built  of 
high.  Upon  the  theatre  was  fixed 
man,  whom  two  animals  of  an  extra- 


SEC.  XIV. — RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  AFRICAN 

TRIBES. 

The  natives  of  Africa  universally  believe  in  a Supreme  Being,  and  have 
some  ideas  of  a future  state.  They  address  this  being  by  a fetishe  or 
fetish,  which  is  a sort  of  charm  or  manner  of  conducting  their  worship. 
The  term  is  often  applied  to  whatever  represents  their  divinities. 

The  Negroes  of  Congo  believe  in  a good  and  an  evil  principle,  which 


PAGAN  NATIONS. 


787 


are  both  supposed  to  reside  in  the  sky.  The  former  sends  rain,  the  latter 
withholds  it ; but  they  do  not  seem  to  consider  either  of 
them  as  possessing  any  influence  over  human  affairs.  After 
death  they  all  take  their  place  in  the  sky,  and  enjoy  a happy  existence, 
without  any  regard  being  paid  to  their  good  or  bad  actions  while  here 
below. 

Each  town  has  a grand  kissey,  or  presiding  divinity.  It  is  the  figure 
of  a man,  the  body  stuck  with  feathers,  rags,  and  bits  of  iron,  and  resembles 
nothing  so  much  as  one  of  our  scarecrows.  The  chenoo  of  Gooloo  had  a 
kissey  so  redoubtable  that  if  any  person  attempted  to  shoot  at  it,  he  would 
v fall  down  dead,  and  the  flint  would  drop  out  of  the  musket.  This  powerful 
divinity  was  the  figure  of  a man,  about  two  feet  high,  rudely  carved 
in  wood,  and  covered  with  rags. 

Kolloh  is  the  name  of  a great  spirit,  who  is  supposed  to  reside  in  the 
vicinity  of  Yangroo,  in  Western  Africa.  He  makes  his  abode  in  the 
woods,  and  is  rarely  seen  except  on  mournful  occasions,  such  as  the  death 
of  the  king  or  of  some  of  their  head  men,  or  when  a person  has  been  buried 
without  the  usual  ceremonies  of  dancing,  drinking  palm-wine,  &c.,  in  re- 
membrance of  their  departed  friends. 

The  Kolloh  is  made  of  bamboo  sticks  in  the  form  of  an  oval  basket,  about 
three  feet  long,  and  so  deep  that  it  goes  on  to  the  man’s  shoulders.  It  is 
covered  with  a piece  of  net,  and  stuck  all  around  with  porcupine  quills  on 
the  nose.  It  has  a frightful  appearance,  and  has  a great  effect  in  exciting 
the  terror  of  the  inhabitants. 

A certain  man  pretends  to  have  some  very  intimate  intercourse  with  this 
Beelzebub,  and  therefore  he  is  called  by  the  spirit  to  take  the  Kollah 
on  his  head,  and  to  go  about  with  it  on  certain  occasions  to  see  that  the 
various  ceremonies  of  the  country  are  strictly  observed,  and  if  any  are 
absent  he  seeks  them  out  and  drives  them  to  the  place  of  assembly. — He 
is  a faithful  servant  of  the  Devil. 

The  Kolloh-man  carries  a stick  in  his  hand,  to  show  his  authority ; and 
to  give  notice  of  his  coming  he  rings  a bell,  which  is  fixed  inside  of  the 
Kolloh  or  basket.  These  Kolloh-men  are  a set  of  plunderers,  who  disturb 
the  peace  and  greatly  deceive  the  ignorant  natives. 

The  fetishes  of  Whidah  may  be  divided  into  three  classes  ; the  serpent, 
tall  trees , and  the  sea.  The  serpent  is  the  most  celebrated,  the  others 
being  subordinate  to  the  power  of  this  deity.  This  snake 
has  a large,  round  head,  beautiful,  piercing  eyes,  a short, 
pointed  tongue,  resembling  a dart : its  pace  slow  and  solemn,  except  when 
’t  seizes  on  its  prey,  then  very  rapid ; its  tail  sharp  and  short,  its  skin  of 
an  elegant  smoothness,  adorned  with  beautiful  colours,  upon  a light  gray 
ground  : it  is  amazingly  familiar  and  tame.  Rich  offerings  are  made  to 
this  deity ; priests  and  priestesses  appointed  for  its  service  ; it  is  invoked 


788 


AFRICAN  TRIBES. 


in  extremely  wet,  dry,  or  barren  seasons;  and,  in  a word,  on  all  the  great 
difficulties  and  occurrences  of  life. 

The  people  of  Benin  believe  in  an  invisible  deity,  who  created  heaven 
and  earth,  and  governs  them  with  absolute  power  ; but  they  conceive  it 
needless  to  worship  him,  because  he  is  always  doing  good 
without  their  services.  They  also  believe  in  a malignant 
deity,  to  whom  they  sacrifice  men  and  animals,  to  satiate  his  thirst  of  blood, 
and  prevent  him  from  doing  them  mischief.  But  they  have  innumerable 
objects  of  worship;  as  elephants’ teeth,  claws,  bones,  dead  men’s  heads,  or 
any  trifle  that  chance  throws  in  their  way,  to  which  they  make  a daily 
offering  of  a few  boiled  yams,  mixed  with  palm  oil.  On  great  occasions 
they  sacrifice  a cock,  treating  the  divinity  with  the  blood  only,  and  reserv- 
ing the  flesh  for  themselves.  Persons  of  high  rank  give  an  annual  feast  to 
their  gods,  at  which  multitudes  of  cattle  are  offered  to  the  idols  and  eaten 
by  the  people.  Each  offers  his  own  sacrifices,  without  giving  the  priests 
any  sort  of  trouble. 

Picart  has  given  a particular  account  of  a ceremony  of  some  tribes  in 
Guinea,  around  a sacred  tree,  called  the  tree  of  the  Fetish.  At  the  foot 
thereof,  he  says,  they  set  a table,  which  is  embellished  below 
with  boughs  wreathed  in  the  form  of  crowns.  The  table  is 
covered  with  palm  wine,  rice,  millet,  &c.,  in  order  to  drink  and  eat  after 
their  service  is  over,  in  honour  of  their  fetishes.  The  whole  day  is  spent 
in  dancing  and  capering  round  the  tree  of  the  fetish,  and  in  singing  and 
drumming  upon  divers  instruments  of  brass.  Their  priest  frequently  sits 
near  the  centre  of  the  place  before  a kind  of  altar,  on  which  he  offers  up 
some  sacrifices  to  the  fetishes.  Men,  women,  and  children,  sit  promiscu- 
ously round  the  celebrant,  who  reads  or  pronounces  a kind  of  homily  to 
them.  At  the  conclusion,  he  takes  a wisp  of  straw,  twisted  hard,  which 
he  dips  into  a pot  full  of  some  particular  liquor,  in  which  there  is  a ser- 
pent. He  either  besmears,  or  sprinkles  the  children  with  this  holy  water, 
mumbling  over  them  a certain  form  of  words.  He  observes  the  same 
ceremony  with  respect  to  the  altar,  and  afterwards  empties  the  pot ; and 
then  his  assistants  close  the  service  with  some  inarticulate,  unintelligible 
sounds,  loud  acclamations,  and  clapping  of  hands.  On  this  solemn  day, 
they  wash  their  faces  and  bodies  with  more  care  and  pains  than  on  any 
other,  for  they  practise  ablutions.  They  wash  themselves  every  morn- 
ing, and  afterwards  draw  white  lines  upon  their  faces,  with  a piece  of 
earth,  like  chalk  or  lime,  as  acts  of  devotion,  performed  in  honour  of  the 
fetish. 

The  priest,  attended  by  two  women,  frequently  repairs  to  the  tree  of  the 
fetish,  in  order  to  accomplish  his  magical  incantations  ; at  the  foot  of  which 
appears  a black  dog,  which  answers  all  his  interrogatories. 

The  religion  of  the  Dahomans,  like  that  of  the  neighbouring  kingdoms 


PAGAN  NATIONS. 


789 


Dahomans. 


consists  of  such  a mass  of  superstition  as  can  hardly  be  described.  The 
objects  of  their  devotion  are  the  sun  and  moon,  various  and 
mals  and  trees,  and  other  substances.  The  Portuguese  word 
feticOy  or,  as  the  English  pronounce  it,  fetish , signifying  witchcraft,  has 
been  adopted  by  most  of  the  maritime  natives  of  Africa,  as  well  as  by  the 
Europeans  who  trade  thither.  Of  their  amulets , or  charms , the  principal 
is  a scrap  of  parchment,  containing  a sentence  of  the  Koran,  which  the 
natives  purchase  from  the  Moors  who  visit  the  country,  and  which  they 
hang  up  in  their  apartments,  and  decorate  with  a variety  of  rude  images. 
Among  the  objects  of  their  idolatrous  worship  is  a species  of  snake  or  ser- 
pent, called  JDaboa ; they  put  it  in  a basket,  and  place  it  in  the  temple 
destined  for  it,  where  they  secretly  feed  it  with  rats,  but  pretend  that  it 
lives  upon  air.  The  temple  is  served  by  priestesses,  supported  at  the 
king’s  expense.  Every  year  there  is  a festival  in  honour  of  this  serpent, 
at  which  the  grandees  assist,  and  for  which  the  king  supplies  the  neces- 
sary articles.  It  lasts  usually  seven  days,  during  which  time  the  people 
abandon  themselves  to  drinking,  music,  and  dancing.  Great  faith  is 
placed  in  the  serpent.  Those  who  labour  under  bodily  pains,  appiy  the 
animal  to  the  part  affected,  and  pregnant  women  offer  prayers  to  it  for  a 
favourable  delivery.  The  tiger  is  also  held  in  veneration,  and  there  is  a 
temple  dedicated  to  the  devil,  or  bad  demon.  Notwithstanding  these  su- 
perstitions, the  people  have  a confused  idea  of  a Supreme  Being,  all-pow- 
erful and  infinite,  whom  they  endeavour  to  propitiate  by  their  fetish;  but 
pay  him  no  other  worship,  as  they  are  convinced  that  he  is  too  good  to  do 
them  any  evil. 

The  Ashantees  are,  perhaps,  the  most  polished  nation  of  negroes  to  be 
met  with  in  Western  Africa.  They  are,  however,  gross  idolaters,  and  most 
lavish  of  human  blood  in  sacrifices  at  their  funerals  and  fes- 
tivals. They  say  that,  at  the  beginning  of  the  world,  God 
created  three  black  men,  and  three  white,  with  the  same  number  of  wo- 
men, and  placed  before  them  a large  box,  or  calabash,  and  a sealed  paper. 
The  black  men  had  the  privilege  of  choosing,  and  they  took  the  box  ex- 
pecting it  contained  every  thing ; but  when  they  opened  it,  they  found 
only  gold,  iron,  and  other  metals,  of  which  they  did  not  know  the  use. 
The  white  men  opened  the  paper,  which  told  them  every  thing.  This 
happened  in  Africa,  where  God  left  the  black  men  in  the  bush.  The  white 
men  he  conducted  to  the  water  side,  where  he  taught  them  to  build  a ship, 
which  carried  them  to  another  country.  From  hence  they  returned,  after 
a long  period,  with  various  merchandise,  to  trade  with  the  black  men,  who 
might  have  been  superior  people  if  they  had  chosen  right.  The  kings 
and  governors  are  believed  to  dwell  with  God  after  death,  enjoying  to  eter- 
nity the  luxuries  and  state  they  possessed  on  earth:  the  paradise  of  the 
poor  affords  only  a cessation  from  labour.  There  are  two  orders  of  men 


Ashantees. 


790 


THE  MALAGASY. 


attached  to  the  inferior  deities  calJed  fetishes.  Every  family  has  its  domes- 
tic fetish,  to  which  they  offer  yams,  &c. ; some  of  them  are  wooden  figures  ; 
others  are  of  fanciful  forms,  and  different  materials.  When  the  Ashantees 
drink,  they  spill  a little  of  the  liquor  on  the  ground,  as  an  offering  to  the 
fetish ; and  when  they  rise  from  their  chairs  or  stools,  their  attendants 
hastily  lay  the  seat  on  its  side,  to  prevent  the  devil,  or  evil  spirits,  from 
slipping  into  their  master’s  place.  This  evil  spirit  is  supposed  to  be 
white  ; doubtless  from  the  same  motive  or  feeling  which  induces  Europeans 
to  say  that  he  is  black  : for,  indeed,  who  would  wish  to  resemble  the  devil, 
either  in  colour  or  shape,  however  some  of  us  may  not  object  to  a resem- 
blance to  him  in  character  ? 

SEC.  XV—  RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
MALAGASY. 

The  latest,  and  no  doubt  the  most  correct,  account  of  the  superstitious 
rites  and  ceremonies  of  the  people  of  Madagascar  is  to  be  found  in  Ellis’s 
History  of  Madagascar.  From  that  work,  the  greater  part  of  the  informa- 
tion about  to  be  given  has  been  obtained. 

It  has  long  been  thought,  that  the  Malagasy  were  a people  favourably 
prepared  by  circumstances  to  receive  Christianity,  for  they  have  usually 
been  represented  as  being  free  from  popular  idols  and  religious  observances 
to  any  extent  that  would  render  them  averse  to  the  influences  of  a better 
religion  than  their  own.  This  impression,  however,  only  arose  from  a want 
of  that  knowledge  which  has  latterly  been  painfully  obtained. 

The  same  feelings  and  passions  which  move  in  the  breasts  of  other 
people,  are  at  work  in  the  hearts  of  the  Malagasy,  and  they,  moved  by  the 
same  hopes  and  fears,  and  joys  and  sorrows,  that  characterize  humanity, 
have,  in  their  destitution  of  the  light  of  revelation,  sought  a refuge  to  arm 
them  against  evil,  and  to  inspire  them  with  hope,  in  a belief  of  charms. 
They  cannot  regard  creation  around  them  without  being  convinced  of  an 
unseen  and  powerful  agency,  and  being  unable  to  account  for  effects  visible 
to  their  eyes,  and  possessing  no  impression  of  a superintending  Providence 
they  consider  that  charms  alone  could  have  effected  what  is  above  their 
apprehension. 

But  while  the  Malagasy  believe  in  ody,  (charms,)  they  have  a conviction 
of  the  infallibility  of  the  sikidy,  or  divination,  by  which  the  charm  must 
be  decided,  and  to  this  must  also  be  added,  an  undefined  belief  in  some 
superior,  though  unknown  power,  whose  will  the  diviner’s  art  is  about  to 
make  known.  The  art  of  the  diviner  is  considered  as  certain  in  its  result 
though  the  premises  from  which  that  result  issues  are  avowedly  iaid  in 
chances.  The  Mohammedan  is  not  more  wedded  to  the  doctrine  of  fate 
than  the  Malagasy  to  their  “ vintana” — a stern  and  unbending  destiny. 

Though  Madagascar  has  no  visible  objects  of  worship  calculated  to  claim 


PAGAN  NATIONS. 


791 


veneration,  and  charm  the  senses  to  any  great  degree,  and  recognises  no 
order  of  priests,  yet  it  is  not  without  its  idols,  its  ceremonies,  its  sacrifices, 
and  its  divinations.  It  has,  too,  its  altars,  its  vows,  and  its  forbidden  things 
(forbidden  because  hateful  to  the  supposed  genius  of  the  place,)  as  well  at 
its  mythology,  oaths,  and  forms  of  benediction.  No  people  surpass  the 
Malagasy  in  credulity;  ghosts,  witches  apparitions,  legendary  wonders, 
and  feats  of  ferocious  giants  and  monsters,  have  their  full  influence  over 
their  minds.  The  people  appeal  to  a superior  but  unknown  power  to  pro- 
tect them  from  sorcery,  and  to  purge  the  land  from  the  evils  of  witchcraft, 
the  innocent  blood  is  shed  of  numberless  human  victims,  who  are  perse- 
cuted, poisoned,  speared,  strangled,  or  hurled  over  a fatal  precipice.  Being 
without  divine  truth,  the  Malagasy  cling  tenaciously  to  the  superstitions  of 
their  forefathers. 

Though  they  speak  of  God,  pray  to  God,  appeal  to  God,  and  bless  in 
the  name  of  God,  yet  is  the  notion  they  form  of  God  so  vague,  uncertain, 
and,  indeed,  contradictory,  that  it  can  hardly  be  said  with  truth  that  they 
know  any  thing  of  the  creator,  preserver,  and  redeemer  of  mankind.  “Ra- 
dama,  king  of  Madagascar,  was,  a few  years  ago,  offered  the  knighthood  of 
the  order  of  St.  Patrick,  which  he  declined,  assigning  as  his  reason  that  he 
could  not  take  the  oath  which  required  him  to  say  that  he  believed  in  God, 
meaning  the  God  of  the  Europeans.”  There  is  no  doubt  that  the  real 
belief  of  the  Malagasy,  concerning  God,  is  far  from  being  what  the  terms 
found  in  their  language  would  seem  to  imply. 

The  terms  for  God  in  the  native  language  are  Andriamanitra  and  Zan- 
ahary,  or  Andria-nanahary,  but  the  notions  entertained,  respecting  them, 
are  of  the  most  confused  kind  ; whatever  is  great,  or  grand,  or  new,  or 
extraordinary,  is  at  once  called  Andriamanitra.  Rice,  money,  thunder  and 
lightning,  with  earthquakes,  and  other  things,  are  called  God.  A book  is 
god,  a deceased  king  is  god,  velvet  is  son  of  god,  and  silk  is  god  in  the 
highest  degree.  “It  is  related  of  Radama,  that  in  a heavy  thunder-storm 
which  occurred  one  evening,  he  amused  himself  in  firing  off  some  pieces 
of  cannon.  The  British  agent  went  to  him,  and  inquired  his  reason  for 
doing  so.  4 Oh  !’  said  the  king,  ‘ we  are  answering  one  another — both  of 
us  are  gods.  God  above  is  speaking  by  his  thunder  and  lightning,  and 
I am  replying  by  my  powder  and  cannon.’  Mr.  Hastie  pointed  out  to 
him  the  presumption  of  his  conduct,  and  the  king  ordered  the  firing  to 
cease.” 

The  Malagasy  believe  that  when  the  body  dies,  the  mind  becomes 
“levona,” — i.  e.  vanished,  invisible,  and  that  the  life  becomes  “rivotra,” — 
air,  or  wind,  a mere  breeze.  Some  of  the  inhabitants  on  parts  of  the  coast 
believe  in  the  existence  of  four  superior  divinities,  or  lords,  who  govern  the 
four  quarters  of  the  earth — in  the  interior  of  the  country  this  belief  is 
regarded  as  a fable.  The  doctrine  of  a future  state  of  retribution  is  not 


L 


T92 


THE  MALAGASY. 


known  to  the  Malagasy.  No  conceptions  are  entertained  of  the  relation 
existing  between  the  creator  and  the  created,  and  no  moral  responsibility 
impressed  on  the  mind.  Chicanery,  lying,  and  cheating,  are  considered 
but  very  light  offences,  compared  with  trampling  on  a grave,  eating  pork 
in  places  where  it  is  forbidden,  running  after  an  owl,  or  wild  cat,  or  pre 
paring  any  kind  of  enchantment. 

The  Malagasy  practise  the  ceremony  of  circumcision,  purification,  and 
offering  sacrifice ; but  they  have  no  traditions  of  the  creation,  the  fall  of 
man,  the  deluge,  the  favoured  people  of  God,  or  of  the  Messiah.  The 
doctrine  of  a Mediator,  the  birth  of  a Redeemer,  the  salvation  of  man,  the 
renewal  of  the  heart,  the  resurrection,  the  general  judgment,  and  the  glory 
to  be  revealed,  are  unknown  to  them. 

There  are  twelve  or  fifteen  principal  idols  in  the  vicinity  of  Tananariva, 
which  excite  the  religious  dread  of  the  people,  and  four  of  these  are 
regarded  as  superior  to  the  rest.  They  are  supposed  to  exert  more  influ- 
ence in  protecting  and  benefiting  the  sovereign  and  the  country  than  the 
others,  and  are  therefore  national  idols.  Different  clans  and  districts  have 
their  own  idols,  which  are  little  known  beyond  their  immediate  neighbour- 
hood. The  idols  of  Imerina  have  no  power  among  the  Sakalavas,  nor  have 
the  Sakalava  gods  any  influence  in  Imerina. 

Not  only  has  every  clan  its  own  idol,  but  every  house  and  family  its 
ody,  or  charm ; many  wear  crocodiles’  teeth  as  receptacles  of  their  ody, 
and  in  this  they  put  their  trust  in  all  circumstances  of  sickness  and  peril, 
in  life  and  in  death. 

It  is  not  known  whether  the  kings  who  raised  the  national  idols  to  their 
present  elevation,  instituted  any  public  worship,  for  none  is  now  offered  to 
them  ; yet  still  they  are  called  God,  and  regarded  as  such.  A native  Ma- 
lagasy thus  describes  the  idol  gods  : — “The  idols  are  called  God,  prayed  to, 
praised,  thanked,  highly  regarded,  honoured,  and  lifted  up  : they  are  said  to 
be  that  which  causes  to  live,  and  causes  to  die,  and  are  supposed  to  see  the 
future,  the  past,  and  the  present,  and  to  be  able  to  cast  down  the  thunder- 
bolts, pour  down  the  hail,  to  remove  the  disease,  and  inflict  curses,  and  to 
assemble  the  snake  tribe  against  all  who  calumniate  them.  It  is  said,  also, 
that  their  calumniators  are  strangled  by  them.  They  are  called  ‘means 
of  life,’  and  are  kept  in  boxes.”  The  serpents  of  Madagascar  are  very 
numerous ; they  are  regarded  as  the  particular  agents  of  the  idols,  and  on 
this  account  are  looked  upon  with  much  apprehension.  The  national  idoU 
of  Madagascar  are  kept  very  secret : to  endeavour  to  see  them  is  a crime. 
No  strangers  are  allowed  to  approach  the  houses  where  they  are  pre- 
served, so  that  the  materials  of  which  they  are  made  and  the  forms  given 
to  them  cannot  be  described  here.  When  one  of  them  is  carried  in 
public,  its  appearance  is  that  of  a small  image  wrapped  in  red  cloth.  It 
is  elevated  on  a pole,  that  it  may  be  borne  along  with  greater  ease,  and 


PAGAN  NATIONS. 


793 


at  the  same  time  make  an  impression  on  the  awe-struck  multitude. 
Though  it  is  carried  along  in  this  public  manner,  the  people  are  forbidden 
to  gaze  upcn  it — an  inconsistency  that  can  hardly  be  accounted  for.  The 
sovereign  gives  the  red  velvet  in  which  the  idol  is  enveloped.  A Malagasy 
idol  was  given  on  a certain  occasion,  and  its  appearance  was  of  the  most 
extraordinary  kind. 

The  household  gods  of  Madagascar  are  of  many  kinds  : any  thing  which 
strikes  the  fancy,  or  allures  the  eye,  will  do  for  a god.  One  man  worship- 
ped a piece  of  silver  about  the  size  of  a walnut,  shaped  like  a bullock  ; he 
called  it  his  “bullock  of  money.”  An  old  chief  had  hung  up  in  his  dwell- 
ing an  odd-looking  bushy  plant ; this  was  his  god. 

The  names  of  the  principal  idols  already  alluded  to  are  as  follows 

1.  Rakelimalaza.  5.  Ramanjaibola.  9.  Ravalolona.  12.  Ralehifotsy. 

2.  Ramahavaly.  6.  Rafaronatra.  10.  Rafohitanana.  13.  Ralehimalemalema. 

3.  Ramanjakatsiroa.  7.  Ratsimahavaly.  11.  Razanaharitsi-  14.  Ratsisimba. 

4.  Rafantaka.  8.  Rabehaza.  inandry.  15.  Ralandrema. 

Of  these  fifteen,  the  two  first  are  by  far  the  most  important. 

At  a distance  of  seven  miles  eastward  of  Tananariva,  is  situated  the 
village  of  Ambohimanambola  ; this  place  is  the  residence  of  Rakelima- 
laza. The  whole  of  the  'hill  occupied  by  the  village  is  looked  upon  as 
sacred.  The  signification  of  the  name  of  the  idol  is  “ Renowned  although 
diminutive.” 

There  are  certain  animals  and  objects  which  may  not  be  admitted  within 
the  sacred  precincts,  and  they  have  the  name  of  Fady.  Every  idol  has 
its  own  particular  Fady.  Gunpowder,  pigs,  onions,  a shell-fish  called 
sifotra,  robes  that  are  striped  or  spotted,  goats,  horses,  cats,  owls,  with  fire- 
arms, and  any  thing  of  a black  colour,  form,  for  the  most  part,  the  Fady 
of  Rakelimalaza.  The  benefits  supposed  to  be  conferred  by  this  idol  are, — 
rendering  the  sovereign  invisible  and  victorious,  defending  those  who  cross 
rivers  from  crocodiles,  protecting  true  worshippers  from  sorcery,  and  extin- 
guishing fires. 

Ramahavaly  ranks  next  in  importance  ; the  signification  of  his  name  is, 
“Capable  of  replying:”  his  residence  is  at  Ambohitany,  though  a house 
is  prepared  at  the  capital  for  his  occasional  residence.  There  is  a steep 
hady  or  fosse  round  the  idol-house,  and  no  stranger  is  allowed  to  dravtf  near 
to  it,  lest  the  power  of  the  charms  of  the  idol  should  suffer  injury.  The 
Fady  of  articles  forbidden  to  approach  Ramahavaly,  are  the  flesh  of  ani- 
mals killed  at  funerals,  and  other  things.  This  idol  most  strictly  forbids 
the  killing  of  serpents. 

Ramahavaly  is  considered  as  the  physician  of  Imerina,  and  is  frequently 
taken  from  one  place  to  another  to  arrest  the  progress  of  disease.  A cere- 
mony, called  Miafana,  takes  place  at  the  capital,  almost  every  year,  wherein 
a guardian  of  the  idol  officiates  as  priest,  and  sprinkles  the  people  assem- 
bled as  they  pass  by,  in  the  presence  of  the  idol,  with  honied  water. 


794 


MALAGASY. 


While  the  sprinkling  goes  on,  the  priest  cries  out,  “ Take  courage,  you, 
your  wives  and  children  ! You  have  Ramahavaly  ! take  courage  for  your- 
selves and  your  property!  He  is  the  pieserver  of  life;  and  should  dis- 
eases invade,  he  will  suddenly  arrest  them,  and  prevent  them  coming  near 
to  injure  you.” 

The  name  of  the  idol  kept  at  the  capital  is  Ramanjakatsiroa, — i.  c., 
“ There  are  not  two  sovereigns,”  or,  “ The  king  is  supreme.”  This  idol 
is,  however,  considered  to  be  inferior  to  both  Rakelimalaza,  and  Rama- 
havaly. 

The  idol  called  Ranakandriana,  on  a high  mountain  at  Andringitra,  is 
supposed  to  have  imparted  the  knowledge  of  divination  to  the  Malagasy; 
and  he  is  said,  also,  to  reply  when  any  one  addresses  him.  It  is  not  an 
improbable  supposition  that  this  belief  has  been  brought  about  by  the  echo 
of  the  place,  every  sound  being  reverberated  very  distinctly  among  the 
rocks.  Some  years  ago,  King  Radama  resolved  to  visit  Ranakandriana, 
to  ascertain  whether  it  was  really  true  that  an  answer  was  given  by  him 
to  any  question  proposed.  No  sooner  had  the  monarch  entered  the  dark 
cavern  of  the  idol,  and  saluted  the  invisible  divinity,  than  he  heard  a low 
and  solemn  voice  reply  to  him.  He  then  presented  a small  donation  of 
money,  but  immediately  seized  the  hand  that  was  gently  put  forth*  to 
receive  it.  This  hand  he  held  fast,  crying  out,  “This  is  no  god — this  is  a 
human  being!”  At  his  command  the  impostor  was  then  dragged  forth  ; 
and  thus  the  spell  was  broken,  and  the  disbelief  of  the  king  in  the  practised 
superstition  confirmed. 

There  are  many  inferior  idols,  and  among  them  Keli-manjaka-lanitra, 
“Little,  but  ruling  the  heavens;”  Manara-mody,  “The  restorer  to  one’s 
home;”  Rakapila,  “Half  dishevelled;”  Randrano-vola,  “The  silver 
water;”  Randrano-mena,  “The  red  water ;”  Ramanandroany,  “The  go- 
vernor of  the  past  part  of  the  day ;”  Rafortribe,  and  others.  Ramanan- 
droany is  considered  potent  in  punishing  an  unknown  thief ; and  the  owner 
of  the  lost  property  thus  addresses  him:  “As  to  whoever  stole  our  pro- 
perty, O Ramanandroany ! kill  him  by  day,  destroy  him  by  night,  and 
strangle  him  ! Let  there  be  none  among  men  like  him  : let  him  not  be 
able  to  increase  in  riches — not  even  a farthing — but  let  him  pick  up  his 
livelihood  as  a hen  pecks  rice-grains  : let  his  eyes  be  blinded,  and  his  knees 
be  swollen,  O Ramanandroany  !” 

When  any  one  wishes  to  obtain  a favour  from  an  idol,  he  accompanies 
his  request  with  a present  and  a vow.  The  keeper  of  the  idol  receives  the 
offering  in  the  name  of  the  idol,  and  retains  it  for  his  own  benefit.  What- 
ever be  the  object  of  desire,  it  is  stated  to  the  keeper,  who  repeats  it  to  the 
idol ; and  if  the  request  be  favourably  received,  a wisp  of  straw  is  rapidly 
whirled  round  by  the  keeper ; but  if  the  straw  move  not,  it  is  a sign  that 
the  idol  is  not  propitious.  If  the  request  be  for  a safe  return  from  war, 


PAGAN  NATIONS. 


795 


or  prosperity  in  any  enterprise,  or  the  birth  of  a child,  the  vow  made  with 
the  request  must  be  fulfilled  as  soon  as  may  be  after  the  benefit  has  been 
obtained.  To  fulfil  the  vow  is  to  bring  the  promised  offering : this  is  called 
Manala-voady,  the  signification  of  which  is,  “ to  fetch  away,  or  remove  the 

5?  • 

VOW. 

Sacrifices  and  offerings  are  not  compulsory.  Each  individual  gives  what 
he  pleases,  according  to  his  riches  or  poverty.  In  some  places  the  idol 
has  the  head,  the  blood,  and  the  fat  only,  while  the  carcass  is  devoured  by 
the  sacrificers  and  their  friends : — this  is  a very  convenient  arrangement 
for  the  sacrificers. 

There  are  many  occasions  on  which  the  idols  are  publicly  exhibited,  and 
their  antipathies  are  then  proclaimed  ; the  following  is  one  of  these  procla- 
mations:— “Practise  abstinence  well;  let  each  of  you  take  good  heed  to 
avoid  what  is  prohibited  by  his  idol,  whose  antipathies  are  the  pig; — let 
him  take  heed  that  it  have  no  access  to  the  villages  of  his  abode.  The 
snail,  musket,  and  onions,  let  them  not  be  borne  there  ; and  the  goat  and 
the  horse,  suffer  them  not  to  ascend  his  villages;  and  in  the  time  of  thunder 
(that  is,  summer)  the  children  shall  not  play  at  kicking  each  other  blue. 
Ye  shall  not  throw  dirt  at  each  other;  for  these  things  are  his  antipathies, 
so  do  not  these  things,  but  take  good  heed.” 

The  processions  of  the  idols  are  curious.  In  one  of  them  the  first  man 
carries  the  symbol  of  the  idol  on  the  top  of  a pole  twenty  feet  in  height. 
Round  the  symbol,  and  round  the  top  of  the  pole,  is  wrapped  scarlet  velvet, 
which  hang  down  like  the  skirts  of  a child’s  doll.  The  next  man  bears  a 
bullock’s  horn,  filled  with  honey-water,  while  in  his  right  hand  he  holds  a 
bunch  of  twigs,  to  be  used  in  sprinkling.  Then  come  fifty  fine  young 
men,  each  one  carrying  in  his  left  hand  a bundle  of  grass  containing  a ser- 
pent ; his  right  hand  is  left  free,  that  he  may  seize  the  reptile  with  it  when 
he  pleases.  These  young  men  walk  two  abreast,  and  brandish  their  arms 
about  continually.  When  the  procession  arrives  at  any  place  considered 
to  be  affected  with  sorcery  or  evil  of  any  kind,  it  is  sprinkled  to  purify  it, 
and  preserve  it  from  harm ; and  when  any  fence  or  building  is  approached 
that  is  repugnant  to  the  idol,  a small  part  of  it  is  removed,  as  a sign  that  it 
must  be  taken  down  ; and  with  this  requirement  the  owner  of  it  is  obliged 
to  comply. 

It  was  once  thought  that  no  human  victims  were  slain,  but  this  impres- 
sion is  incorrect.  Human  sacrifices  were  offered  in  former  times  in  the 
province  of  Yangardrano.  An  immolation  took  place  every  Friday,  and 
chiefs  and  principal  men  were  often  slain  as  a more  costly  sacrifice  to  the 
blood-thirsty  Moloch  who  presided.  The  victims  were  speared,  and  de- 
voured by  dogs  and  birds.  These  sacrifices  were  not,  strictly  speaking, 
offered  directly  to  the  idol.  The  victims  were  slain  before  an  enormous 
pole,  on  the  top  of  which  ody,  or  charms,  were  suspended,  and  the  incan- 


1 


796  MALAGASY. 

tation  and  sacrifices  were,  both  together,  expected  to  work  wondrous 
effects. 

There  are  two  ceremonies  connected  with  the  religious  rites  of  Ankova, 
called  Faditra  and  Afana.  The  first  is  any  thing  chosen  by  the  sikidy  fo. 
the  removal  of  diseases : it  may  be  ash*es,  a sheep,  cut  money,  or  a pump- 
kin. The  priest  reckons  upon  it  all  the  evils  that  may  be  hurtful  to  the 
person  for  whom  it  is  made,  and  charges  the  Faditra  to  take  them  away 
for  ever.  If  the  Faditra  be  ashes,  the  wind  is  allowed  to  blow  it  away  , if 
money,  it  is  cast  into  deep  water;  if  a sheep,  it  is  carried  to  a great  distance 
on  the  shoulders  of  a man,  who  runs  along,  complaining  all  the  while  of 
the  evils  the  Faditra  is  carrying  away  ; and  if  it  be  a pumpkin,  it  is  carried 
to  a distance,  and  dashed  in  pieces  against  the  ground.  % 

The  Afana  is  performed  at  the  grave  of  a person  lately  buried,  and  con- 
sists of  slaughtering  cattle  and  feasting,  accompanied  with  firing  of  muskets 
or  cannon.  The  skulls  of  the  slaughtered  cattle  are  fixed  on  poles,  at  the 
head  of  the  tomb.  This  is  done  to  take  evil  from  the  dead,  that  he  may 
repose  in  peace.  The  last  kind  act  which  can  be  performed  for  the  dead 
is  the  ceremony  of  the  Afana. 

The  term  Vazimba  has  three  significations,  but  in  its  strictest  %ense  it 
designates  the  aborigines  of  the  interior  of  Madagascar.  The  graves  of  the 
Vazimba  are  numerous,  and  to  violate  them  in  the  slightest  degree  is  a very 
heavy  crime.  So  terribly  tenacious  and  revengeful  are  the  ghosts  of  the 
Vazimba  said  to  be,  that  an  accidental  stumble  against  one  of  their  resting- 
places  would  bring  down  a terrible  doom  on  the  inadvertent  offender. 

There  are  two  characters  attributed  to  the  Vazimba : when  a Vazimba 
grants  what  is  asked  of  him,  he  is  called  masina — holy,  forgiving,  and 
effective : when  he  does  not  grant  it,  and  occasions  evil,  he  is  called 
masiaka — fierce  and  implacable. 

To  convince  the  Malagasy  of  the  folly  ot  their  fears  respecting  the 
Vazimba,  the  missionaries  cut  off  a branch  from  a tree  growing  near  the 
most  popular  Vazimba  grave,  and  also  carried  away  one  of  the  stones. 
This  absolutely  terrified  some  young  men  who  were  present,  and  they 
doubted  not  that  some  terrible  accident  would  avenge  the  impiety,  or  that 
the  Vazimba  would  appear  to  resent  the  affront  offered  to  the  tomb.  Day 
after  day  the  missionaries  inquired  if  the  Vazimba  had  appeared,  and  the 
young  men  were  convinced  that  their  fears  were  groundless.  When,  how- 
ever, the  missionaries  asked  them  whether  their  parents  were  convinced 
that  no  danger  was  to  be  apprehended,  they  replied — “ No  ! our  parents  say 
that  you  white  people  have  some  strong  charms  which  the  Vazimba  are 
not  able  to  resist.” 

Reports  were  circulated,  after  the  death  of  king  Radama,  that  he  was 
seen  one  night  in  his  garden,  dressed  in  one  of  the  uniforms  buried  with 
him  in  his  silver  coffin,  and  riding  on  one  of  his  best  horses.  Old  Andria- 


PAGAN  NATIONS. 


797 


mamba,  one  of  the  principal  ministers,  was  immediately  sent  by  the  queen, 
attended  by  many  priests,  to  ask  Radama  why  he  came  again  to  disturb 
them.  The  priests  had  with  them  the  idols  and  sikidy,  and  they  sacrificed 
a bullock  on  the  occasion.  The  priests  inquired  of  Radama  whether  they 
had  not  buried  property  enough  in  his  tomb  ? and  whether  he  did  not  turn 
his  back  upon  them  of  his  own  accord,  for  they  had  not  driven  him  away 
It  seems  that  this  attention,  in  the  opinion  of  the  Malagasy,  appeased  the 
ghost  of  the  old  monarch,  and  it  came  again  no  more.  It  is  not  known 
what  is  the  origin  of  the  term  sikidy.  The  word  means,  among  the  Mala- 
gasy, a certain  kind  of  divination,  to  which  they  are  devotedly  attached. 
It  is  not  astrology,  nor  is  it  necromancy.  It  has  nothing  to  do  with  the 
flight  of  birds,  the  inspection  of  the  entrails  of  slaughtered  animals,  nor  the 
interpretation  of  dreams.  It  partakes  neither  of  the  nature  of  magic,  leger- 
demain, nor  ordinary  incantation.  It  is  the  mode  of  working  a particular 
process  with  beans,  straw,  rice,  or  sand.  The  rules  for  this  are  fixed  and 
invariable,  and  the  result  is  considered  certain. 

Missionary  efforts  have  been  successfully  made  in  Madagascar,  schools 
, have  been  formed,  and  a Malagasy  Bible  has  been  printed  : but  since  the 
death  of  King  Radama,  the  queen  has  prohibited  the  profession  of  the 
Christian  faith  by  the  natives;  indeed  the  profession  of  Christianity  and  the 
observance  of  Christian  ordinances  are  punishable  with  death.  At  the 
present  time  a strong  persecution  is  carried  on  against  the  native  Christians, 
and  the  missionaries  have  left  the  island.  A young  woman  named  Rasala- 
ma  has  been  cruelly  put  to  death.  She  was  severely  flogged  for  several 
days  before  her  life  was  taken.  Rafaralahy,  a young  man,  has  also  been 
put  to  death  for  professing  the  Christian  faith. — He  died  with  great  firm- 
ness and  constancy.  The  reported  death  of  Rafaravavy,  who  was  accused 
to  the  government  of  possessing  the  Holy  Scriptures,  and  reading  them,  is 
not  correct.  There  is  now  but  little  prospect  of  the  superstitious  rites  and 
ceremonies  of  Madagascar  being  soon  exchanged  for  the  Christian  faith. 

SEC.  XVI.— RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 
POLYNESIANS. 

Polynesia  is  a name  given  by  geographers  to  the  great  body  of  islands 
scattered  over  the  Pacific  ocean,  between  Australasia  and  the  Philippines, 
and  the  American  continent.  It  extends  from  lat.  35°  N.  to 

Polynesians.  gQ0  g. . anc[  from  ion>  j^qo  to  230°  E. ; an  extent  of  5000 

miles  from  north  to  south,  and  3600  from  west  to  east.  It  includes,  there- 
fore, the  Sandwich  islands,  the  Marquesas,  Navigators,  Society,  Mulgrave, 
Friendly,  Ladrone,  and  Pelew  Isles,  the  Carolines,  Pitcairn’s  island,  &c. 

A general  similarity  in  respect  to  the  objects  of  religious  worship,  as 
well  as  the  forms  of  idolatrous  and  superstitious  practices,  obtains  through- 
out the  whole  of  Polynesia  ; although  some  differences  may  be  found  be- 


798 


POLYNESIANS. 


Gods. 


Idols. 


tween  groups  of  islands,  and  even  between  islands  belonging  to  the  same 
group. 

The  supreme  deity  of  Polynesia,  who  is  generally  regarded  as  the  creator 
of  the  world,  and  the  .parent  of  gods  and  men,  has  different  names  in  dif- 
ferent groups.  By  the  Tahitians,  he  is  called  Taaroa; 
by  the  Hawaiians,  Tanaroa;  and  by  the  inhabitants  of  the 
Western  Isles,  Tangaroa.  According  to  one  of  the  legends  of  the  Tahi- 
tian mythology,  Taaroa  was  born  of  Night,  or  proceeded  from  Chaos, 
as  did  his  consort  Ofeufeumaiterai.  Oro,  the  great  national  idol  of  Raitea, 
Tahiti,  Eimeo,  and  some  other  islands,  was  the  son  of  the  foregoing.  Oro 
took  a goddess  to  wife,  who  became  the  mother  of  two  sons.  These  four 
male  and  two  female  deities  constituted  their  divinities  of  the  highest  rank. 
This  was  the  catalogue  furnished  the  missionaries  by  the  priests  of  Tahiti. 
Other  gods  of  high  and  uncreated  order,  however,  are  mentioned,  as 
Raa,  Tane,  &c.  Besides  the  above,  they  had  numerous  other  inferior 
deities. 

The  image  of  Taaroa  cannot  well  be  described.  It  may  be  stated,  how- 
ever, in  respect  to  one,  which  was  taken  from  the  temple  at  Rurutu,  that 
it  bore  some  resemblance  to  the  human  figure.  It  was 
about  four  feet  high,  and  twelve  or  fifteen  inches  broad,  and 
was  carved  out  of  a solid  piece  of  close,  white,  durable  wood.  On  his 
face  and  body  a great  number  of  images  were  formed,  denoting  the  number 
of  gods  which  had  proceeded  from  him  ; the  image  was  hollow,  and  within 
was  found  a number  of  small  idols. 

In  the  Sandwich  islands  there  is  a resemblance  among  all  their  idols. 
The  head  has  generally  a horrid  appearance,  the  mouth  being  large,  and 
^andwi-h  usually  extended  wide,  exhibiting  a row  of  large  teeth,  re 
idols.  sembling  the  cogs  in  the  wheel  of  an  engine,  and  adapted  to 
excite  terror  rather  than  inspire  confidence.  Some  of  these  idols  are  of 
stone ; others  are  composed  of  wicker  work  covered  with  red  feathers. 

The  Polynesian  temples  are  of  three  classes — natural,  local,  and  do 
mesti-c.  In  the  first  are  deposited  their  principal  idols,  and  in  and  around 
them  are  held  their  great  festivals  : the  second  belong  to  the 
several  districts ; the  third  are  appropriated  to  the  worship 
of  their  household  gods.  In  the  South  Sea  islands  the  name  of  their 
temples  was  Marae  ; these  were  buildings  of  a rude  construction,  and 
resembled  oratories  more  than  temples. 

The  worship  of  the  Polynesians  consists  of  prayers,  offerings  and  sacri 
fices.  In  theilr  prayers,  they  address  their  gods  either  in  a kneeling  pos- 
ture, cross-legged,  or  crouching.  Like  the  Pharisees  in  the 
Worship.  days  of  our  Saviour,  they  extend  their  supplications  to  a 
great  length,  and  use  many  vain  repetitions,  thereby  hoping  to  recommend 
themselves  to  the  special  notice  of  the  deity.  Their  offerings  consist  of 


Temples. 


PAGAN  NATIONS. 


799 


fowls,  fishes,  beasts  of  the  field,  fruits  of  the  earth,  and  manufactures 
of  various  kinds.  When  animals  are  offered,  they  are  generally  whole  ; 
but  fruits  are  commonly  dressed.  Portions  of  the  offerings  are  considered 
sacred,  and  may  not  be  eaten  ; the  remainder  is  monopolized  by  the  priests, 
and  other  sacred  persons,  who  are  privileged*  to  eat  of  the  sacrifices. 
Human  victims  were  formerly  offered  in  great  numbers,  especially  in 
seasons  of  war,  at  great  national  festivals,  during  the  illness  of  their  rulers, 
and  on  the  erection  of  their  temples.  When  an  individual  had  been 
selected  for  sacrifice,  the  family  to  which  he  belonged  was  said  to  be  tabu , 
i.  e.  devoted  ; and,  hence,  if  another  victim  was  wanted,  it  was  likely  to  be 
taken  from  such  a family.  When  the  person  was  about  to  be  sacrificed, 
he  was  generally  murdered  at  a moment  when  he  was  little  expecting  the 
stroke.  As  soon  as  dead,  his  body  was  placed  in  a long  basket,  and 
carried  to  the  temple.  Here  it  was  offered,  not  by  burning  it,  but  by 
placing  it  before  the  idol.  After  a variety  of  ceremonies  by  the  priest, 
among  which  one  was  to  pluck  out  an  eye  of  the  victim,  which  being 
placed  on  a plantain  leaf  was  handed  to  the  king,  who  passed  it  to  his 
mouth,  as  if  he  would  eat  it ; the  body  was  wrapped  in  a basket  of  cocoa- 
nut  leaves,  and  frequently  deposited  on  the  branches  of  a neighbouring  tree. 
Here  having  remained  a considerable  time,  during  which  it  became  dry 
and  shrivelled,  it  was  taken  down,  and  the  bones  were  buried  beneath  the 
wide  pavement  of  the  Marae. 

When  a person  deceased,  the  first  object  was  to  ascertain  the  cause  of 
his  death,  as  the  ceremonies  which  followed  varied  accordingly.  These 

ceremonies  being  performed,  the  body  was  to  be  disposed  of. 

Funeral  Rites.  T c , . c c , . . . 

In  case  of  a chief,  or  person  of  rank,  the  body  was  pre- 
served ; but  all  others  were  buried.  When  about  to  be  interred,  the  corpse 
was  placed  in  a sitting  posture,  with  the  knees  elevated,  the  face  pressed 
down  between  the  knees,  the  hands  fastened  under  the  legs,  and  the  whole 
body  tied  with  a cord.  The  interment  usually  took  place  on  the  day  the 
person  deceased,  or  the  day  following.  During  the  interval  which  elapsed 
between  death  and  burial,  the  surviving  friends  watched  the  corpse,  indulg- 
ing their  grief  in  loud  and  bitter  lamentations,  and  cutting  themselves  with 
a shark’s  tooth.  The  bodies  of  their  chiefs  were  embalmed,  and  after- 
wards preserved  in  houses  erected  for  that  purpose. 

The  substance  of  the  following  account  of  the  religion  and  religious  rites 
and  customs  of  Polynesia,  is  obtained  from  J.  Williams’s  interesting  parti- 
culars of  the  South  Sea  islands. 

The  religious  system  of  the  Samoans  differs  essentially  from  that  which 
obtained  at  the  Tahitian,  Society,  and  other  islands.  They  have  neither 
maraes,  nor  temples,  nor  altars,  nor  offerings ; and,  consequently,  none  of 
the  barbarous  and  sanguinary  rites  observed  at  the  other  groups.  On  this 
account  the  Samoans  were  considered  an  impious  race.  When  the  people 


800 


POLYNESIANS. 


of  Rarotongo  upbraided  a person  who  had  neglected  the  worship  of  the 
gods,  they  called  him  “a  godless  Samoan.” 

But,  although  the  Samoans  had  no  altars  stained  with  human  blood.,  no 
maraes  strewed  with  the  skulls  and  bones  of  its  numerous  victims,  no 
sacred  groves  devoted  to  brutal  and  sensual  rites,  their  religious  system 
was  as  obviously  marked  as  any  other  with  absurdity,  superstition,  and 
vice.  In  order  to  furnish  a sketch  of  the  religion  of  the  Polynesians,  it 
will  be  necessary  to  describe  their  gods ; the  nature  of  their  worship  ; 
their  ideas  of  a future  state  ; and  the  means  they  adopted  to  secure  final 
happiness. 

The  objects  worshipped  by  them  were  of  three  kinds — their  deified  an- 
cestors, their  idols,  and  their  etus.  Many  of  their  ancestors  were  deified 
for  conferring  supposed  benefits  upon  mankind.  It  was  believed  that  the 
world  was  once  in  darkness  ; but  that  one  of  their  progenitors,  by  an  absurd 
process,  created  the  sun,  moon,  and  stars.  For  this  he  was  worshipped, 
until  the  light  of  Christianity  dawned  upon  them.  Another  tradition  stated 
that  the  heavens  were  originally  so  close  to  the  earth*  that  men  were  com 
pelled  to  crawl,  being  unable  to  walk  upright.  An  individual  attempted  to 
elevate  the  heavens  to  a more  convenient  height.  For  this  purpose  he  put 
forth  his  utmost  energy;  and  by  the  first  effort,  raised  them  to  the  top  of  a 
tender  plant,  called  teve,  about  four  feet  high.  There  he  left  them  until 
he  was  refreshed.  By  a second  effort,  he  raised  them  to  the  height  of  a- 
tree  called  kauariki,  which  is  as  large  as  the  sycamore.  His  third  effort 
lifted  them  to  the  summits  of  the  mountains ; and,  after  a long  interval  of 
repose,  by  a most  prodigious  effort,  he  elevated  them  to  their  present  situa- 
tion. This  vast  undertaking  was  believed  to  have  been  facilitated  by  my- 
riads of  dragon  flies,  which,  with  their  wings,  severed  the  cords  that  con- 
fined the  heavens  to  the  earth.  This  individual  was  deified,  and  the  de- 
luded inhabitants  worshipped  him  as  “the  elevator  of  the  heavens.”  They 
had,  likewise,  the  god  of  the  fisherman,  of  the  husbandman,  of  the  voyager, 
of  the  thief,  and  of  the  warrior.  The  chief  of  Aitutaki  gave  a short  ac- 
count of  the  relics  of  idolatry.  The  following  selection  may  give  the  reader 
a general  idea  of  the  whole : 

An  idol  named  Te-rongo,  one  of  the  great  deities,  called  a kai-tangata, 
or  man-eater.  The  priests  of  this  idol  were  supposed  to  be  inspired  by  the 
shark. 

Tangaroa,  the  great  national  god  of  Aitutaki,  and  of  almost  all  the 
adjacent  islands.  He  holds  the  net  with  which  he  catches  the  spirits 
of  men  as  they  fly  from  their  bodies,  and  a spear  with  which  he  kills 
them. 

A rod,  with  snares  at  the  end,  made  of  the  fibres  of  the  cocoa-nut  husk, 
with  which  the  priest  caught  the  spirit  of  the  god.  It  was  used  in  cases 
of  pregnancy,  when  the  female  wras  ambitious  that  her  child  should  be  a 

S3  3N 


PAGAN  NATIONS. 


801 


son,  and  become  a famous  warrior.  It  was  also  employed  in  war  time  to 
catch  the  god  by  the  leg,  to  secure  his  influence  on  the  side  of  the  party 
performing  the  ceremony. 

Ruanuu  ; a chief  froVn  Raiatea,  who,  ages  ago,  sailed  in  a canoe  from  that 
island,  and  settled  at  Aitutaki.  From  him  a genealogy  is  traced.  He  died 
at  Aitutaki,  and  was  deified,  as  Te  atua  taitai  tere,  or  the  conductor  of  fleets. 
The  Raiateans  have  several  interesting  traditions  connected  with  Ruanuu. 
To  this  idol  was  appended  an  old  tattered  silk  handkerchief,  and  the  foot 
of  a wine-glass ; both  of  which  were  obtained  from  Captain  Cook’s  vessel, 
and  dedicated  to  Ruanuu,  the  “god  or  guide  of  fleets,”  for  conducting  that 
celebrated  navigator  to  their  shores. 

Taau,  with  his  fan,  &c.,  the  god  of  thunder.  When  the  thunder  pealed, 
the  natives  said  that  this  god  was  flying,  and  producing  this  sound  by  the 
flapping  of  his  wings. 

The  chief  begged  that  the  idols  might  be  burned  in  cooking  food,  and 
not  sent  to  England,  as  they  would  expose  his  folly. 

Many  mothers  dedicated  their  children  to  one  of  these  deities,  but  prin- 
cipally to  Hiro,  the  god  of  thieves,  and  to  Oro,  the  god  of  war.  If  to  the 
former,  the  mother  while  pregnant  went  with  offerings  to  the  marae,  when 
the  priest  performed  the  ceremony  of  catching  the  spirit  of  the  god  with 
the  snare  previously  described,  and  infusing  it  into  the  child  even  prior  to 
its  birth,  that  it  may  become  a clever  and  desperate  thief. 

The  parents,  however,  were  generally  anxious  that  their  children  should 
become  brave  and  renowned  warriors.  Numerous  ceremonies  were  per- 
formed before  the  child  was  born  ; and  after  its  birth  it  was  taken  to  the 
marae,  and  formally  dedicated  to  Oro.  The  spirit  of  the  god  was  then 
caught  and  imparted  to  the  infant,  and  the  ceremony  was  completed  by 
numerous  offerings  and  prayers.  At  New  Zealand,  they  were  accustomed 
to  thrust  stones  down  the  throat  of  the  babe,  to  give  it  a stony  heart,  and 
make  it  a desperate  warrior. 

Idols  formed  the  second  class  of  objects  regarded  with  religious  venera- 
tion. These  were  different  in  almost  every  island  and  district.  Some 
were  large,  and  some  were  small  ; some  were  hideous,  while  others  were 
beautiful.  The  makers  of  these  idols  seem  to  have  followed  no  pattern, 
but  to  have  shaped  them  according  to  their  own  fancy. 

The  third  object  of  worship  was  the  etu.  It  consisted  of  some  bird,  fish, 
or  reptile,  in  which  the  natives  believed  that  a spirit  resided.  • This  form  of 
idolatry  prevailed  more  at  the  Samoas,  than  at  any  other  islands.  There, 
innumerable  objects  were  regarded  as  etus.  It  was  not  uncommon  to  see 
an  intelligent  chief  muttering  some  prayer  to  a fly,  an  ant,  or  a lizard.  A 
vessel  from  New  South  Wales  once  touched  at  the  Samoas,  the  captain  of 
which  had  on  board  a cockatoo  that  talked.  A chief  was  invited  to  the 
ship  ; when  he  was  in  the  cabin,  the  captain  began  a colloquy  with  the 


802 


POLYNESIANS. 


bird.  The  chief  was  struck  with  amazement ; he  trembled  exceedingly, 
and  immediately  sprang  upon  deck  and  leaped  into  the  sea  ; he  called 
aloud  to  the  people  to  follow  him,  and  affirmed  that  the  captain  had  on 
board  his  devolo,  which  he  had  both  seen  and  heard.  The  natives  dashed 
at  once  into  the  sea,  and  swam  on  shore  with  haste  and  consternation.  It 
was  with  difficulty  they  were  persuaded  to  revisit  the  ship,  as  they  believed 
that  the  bird  was  the  captain’s  etu,  and  that  the  spirit  of  the  devil  was 
in  it. 

On  another  occasion,  a party  landing  upon  an  island,  and  exposing 
a dead  sea-snake,  which  they  had  in  their  possession,  it  was  seen  by  some 
heathen  fishermen.  They  raised  a terrific  yell  and  rushed  upon  the  party, 
threatening  them  with  their  clubs,  and  shouting,  “ You  have  killed  our 
god,  you  have  killed  our  god  !” 

Besides  these  objects  of  adoration,  the  islanders  generally  and  the  Sa- 
moans in  particular  had  a vague  idea  of  a Supreme  Being,  whom  they  re- 
garded as  the  creator  of  all  things,  and  the  author  of  their  mercies.  They 
called  him  Tangaloa.  At  their  great  feasts,  before  the  distribution  of  the 
food,  an  orator  arose,  and  after  enumerating  each  article,  exclaimed,  “ Thank 
you,  great  Tangaloa,  for  this  !”  Their  deities  were  worshipped  with 
prayers,  incantations,  and  offerings  of  pigs,  fish,  vegetable  food,  native 
cloth,  canoes,  and  other  valuable  property.  Human  sacrifices,  at  some  of 
the  islands,  were  fearfully  common.  In  addressing  their  gods,  they  inva- 
riably concluded  with  the  following  sentence.  After  presenting  the  gift, 
the  priest  would  say,  “Now,  if  you  are  a god  of  mercy,  come  this  way, and 
be  propitious  to  this  offering  : but,  if  you  are  a god  of  anger,  go  outside  the 
world,  you  shall  neither  have  temples,  offerings,  nor  worshippers  here.” 

The  infliction  of  injuries  upon  their  persons,  was  another  mode  in  which 
they  worshipped  their  gods.  The  Sandwich  islanders  frequently  struck 
out  their  front  teeth,  when  performing  some  of  their  rites.  The  Friendly 
islanders  often  cut  off  one  or  two  of  the  bones  of  their  little  fingers.  This 
practice  was  so  common,  that  scarcely  an  adult  could  be  found  who  had 
not  mutilated  his  hands.  The  young  daughter  of  a chief  was  asked,  why 
she  had  cut  off  her  finger?  She  replied,  that  her  mother  was  ill,  and 
that,  fearful  lest  her  parent  should  die,  she  had  done  it  to  induce  the  gods 
to  save  her.  This,  she  said,  was  her  offering,  to  persuade  the  gods  to 
restore  her  mother. 

When,  at  a future  period,  another  offering  is  required  they  sever  the 
second  joint  of  the  same  finger;  and  when  a third  or  fourth  is  demanded, 
they  amputate  the  same  bones  of  the  other  little  finger:  and  when  they 
have  no  more  joints  which  they  can  conveniently  spare,  they  rub  the 
stumps  of  their  mutilated  fingers  with  rough  stones,  until  the  blood  streams 
from  the  wound. 

The  system  of  presenting  human  victims  did  not  prevail  at  the  Navi- 


PAGAN  NATIONS. 


803 


gators  ; but  at  the  Hervey  group,  and  still  more  at  the  Tahitian  and  Society 
islands,  it  was  carried  on  to  an  extent  truly  appalling. 

At  a ceremony  called  Raumatavehi-raa,  the  feast  of  restoration,  no  less 
than  seven  human  victims  were  always  required.  This  festival  was  cele- 
brated after  an  invading  army  had  driven  the  inhabitants  to  the  mountains, 
and  had  desecrated  the  marae  by  cutting  down  the  branches  of  the  sacred 
trees,  and  cooking  their  food  with  them,  and  with  the  wooden  altars  and 
decorations  of  the  sacred  place.  As  soon  as  the  retirement  of  the  invaders 
allowed  the  refugees  to  leave  their  hiding-place,  their  first  object  was  to 
celebrate  this  “Feast  of  Restoration,”  which  was  supposed  to  restore  the 
marae  to  its  previous  sanctity,  and  to  reinstate  the  god  in  his  former  glory. 

A few  years  ago  a very  sacred  relic  was  sent  to  England,  called  Maro- 
ura,  or  the  Red  Sash.  This  was  a piece  of  net-work  about  seven  inches 
wide  and  six  feet  long,  up*on  which  the  red  feathers  of  the  paroquet  were 
neatly  fastened.  It  was  used  at  the  inauguration  of  their  greatest  kings, 
and  the  most  honourable  appellation  which  a chief  could  receive  was,  Arii 
maro  ura,  “ King  of  the  Red  Sash.”  A new  piece,  about  eighteen  inches 
in  length,  was  attached  at  the  inauguration  of  every  sovereign  ; to  accom- 
plish which  several  human  victims  were  required.  The  first  was  for  the 
mau  raa  titi,  or  the  stretching  it  upon  pegs,  in  order  to  attach  to  it  the  new 
piece.  Another  was  necessary  for  the  fatu  raa,  or  attaching  the  new  por- 
tion ; and  a third  for  the  piu  raa,  or  twitching  the  sacred  relics  off  the  pegs. 
This  not  only  invested  the  sash  itself  with  a high  measure  of  solemn  im- 
portance, but  also  rendered  the  chiefs  who  wore  it  most  noble  in  public 
estimation. 

Human  victims  were  also  invariably  offered  on  the  eve  of  war.  The 
following  is  a brief  relation  of  the  circumstances  under  which  the  very  last 
Tahitian  victim  was  slain,  and  presented  to  the  gods.  Pomare  was  about 
to  fight  a battle  which  would  confirm  him  in,  or  deprive  him  of,  his  do- 
minions. To  propitiate  the  gods,  therefore,  by  the  most  valuable  offerings 
he  could  command,  was  with  him  an  object  of  the  highest  concern.  For 
this  purpose,  rolls  of  native  cloth,  pigs,  fish,  and  immense  quantities  of 
other  food  were  presented  at  the  maraes  ; but  still  a tabu,  or  sacrifice  was 
demanded.  Two  messengers  were  sent  by  Pomare  to  the  house  of  the 
victim,  whom  he  had  marked  for  the  occasion.  On  reaching  the  place, 
they  asked  the  wife  where  her  husband  was.  She  replied,  that  he  was 
planting  bananas.  “ Well,”  they  continued,  “ we  are  thirsty,  give  us  some 
cocoa-nut  water.”  She  told  them  that  she  had  no  nuts  in  the  house,  but 
that  they  were  at  liberty  to  climb  the  trees,  and  take  as  many  as  they 
desired.  They  then  requested  her  to  lend  them  the  o,  which  is  a piece  of 
iron-wood,  about  four  feet  long,  and  an  inch  and  a half  in  diameter,  with 
which  the  natives  open  the  cocoa-nut.  She  cheerfully  complied  with  their 
wishes,  little  imagining  that  she  was  giving  them  an  instrument  with 


804 


POLYNESIANS. 


which  they  intended  to  destroy  her  husband.  Upon  receiving  the  o,  the 
men  left  the  hause,  and  went  in  search  of  their  victim.  The  woman 
having  become  rather  suspicious,  followed  them  shortly  after,  and  reached 
them  just  in  time  to  see  her  husband  struck  down.  She  rushed  forward, 
but  she  was  immediately  seized  and  bound  hand  and  foot,  while  the  body 
of  her  husband  was  placed  in  a long  basket  made  of  cocoat-nut  leaves,  and 
borne  from  her  sight.  While  the  men  were  carrying  their  victim  to  the 
marae,  he  recovered  from  the  stunning  effect  of  the  blow  he  had  received. 
The  men  then  laid  him  down  on  the  ground,  placed  a stone  under  his  head, 
and  with  another  beat  it  to  pieces.  In  this  state  they  carried  him  to  their 
“savage  gods.” 

As  soon  as  the  priest  announced  that  a human  sacrifice  was  required, 
the  king  despatched  messengers  to  the  chiefs  of  the  various  districts  ; and 
upon  entering  a dwelling,  they  would  inquire’  whether  the  chief  had  a 
broken  calabash  at  hand,  or  a rotten  cocoa-nut.  These  and  similar  terms 
were  invariably  used,  and  well  understood,  when  such  applications  were 
made.  It  generally  happened  that  the  chief  had  some  individual  on  his 
premises,  whom  he  intended  to  devote  to  this  horrid  purpose.  When, 
therefore,  such  a request  was  made,  he  would  notify  by  a motion  of  the 
hand  or  head,  the  individual  to  be  taken.  The  only  weapon  with  which 
these  procurers  of  sacrifices  were  armed,  was  a small  round  stone  concealed 
in  the  hollow  of  their  hand.  With  this  they  would  strike  their  victim  a 
stunning  blow  upon  the  back  of  the  head,  when  others,  who  were  in  readi- 
ness, would  rush  and  destroy  the  victim. 

At  other  times,  the  king’s  gang  of  desperadoes  would  arm  themselves 
with  spears,  surround  the  house  of  their  victim,  and  enjoy  the  sport  of 
spearing  him  through  the  apertures  between  the  poles  which  encircled  the 
house.  There  were  various  other  occasions  on  which  victims  were  pre- 
sented. At  Rarotonga,  two  victims  were  invariably  offered  at  the  birth  of 
the  son  of  a principal  chief. 

When  one  person  had  been  selected  from  a family  as  a victim,  all  the 
other  male  members  of  it  were  looked  upon  as  devoted  to  the  same  horrid 
purpose.  It  availed  them  nothing,  if  they  removed  to  another  island,  for 
the  reason  of  their  removal  was  soon  known  there;  and  whenever  a sacri- 
fice was  required,  it  was  sought  among  them. 

The  Polynesians  believed  in  the  existence  of  a future  state,  but  they  were 
ignorant  of  the  value  and  immortality  of  the  soul,  and  knew  not  that  eter- 
nity would  be  the  measure  of  its  sorrows  or  its  joys. 

The  Tahitians  believed  that  there  were  two  places  for  departed  spirits  : 
one  called  Roohutu  noanoa,  or  the  sweet-scented  Roohutu,  which  in  many 
points  resembled  the  paradise  of  the  Rarotongans ; and  the  oiher  was 
Roohutu  namunamua,-or  foul-scented  Roohutu,  their  description  of  which 
is  too  disgusting  to  be  inserted. 


PAGAN  NATIONS. 


805 


* 


The  Rarotongans  represented  their  paradise  as  a very  long  house,  encir- 
cled with  beautiful  shrubs  and  flowers,  which  never  lost  their  bloom  or 
fragrance,  and  whose  inmates  enjoyed  unwithering  beauty  and  perpetual 
youth.  These  passed  their  days  without  weariness  or  alloy,  in  dancing, 
festivity,  and  merriment.  The  hell  of  the  Rarotongans  consisted  in  their 
being  compelled  to  crawl  round  this  house,  observing  the  pleasures  of  its 
inmates,  while  racked  with  intense  but  vain  desires  of  admittance  and  enjoy- 
ment. The  heaven  of  the  Samoa  islanders  seems  to  have  nearly  resem- 
bled that  of  the  Rarotongans. 

In  order  to  secure  the  admission  of  a departed  spirit  to  future  joys,  the 
corpse  was  dressed  in  the  best  attire  the  relatives  could  provide  ; the  head 
was  wreathed  with  flowers,  and  other  decorations  were  added.  A pig  was 
then  baked  whole,  and  placed  upon  the  body  of  the  deceased,  surrounded 
by  a pile  of  vegetable  food.  After  this,  the  father  would  thus  address  the 
corpse: — “My  son,  when  you  were  alive,  I treated  you  with  kindness,  and 
when  you  were  taken  ill,  I did  my  best  to  restore  you  to  health  ; and  now 
you  are  dead,  there’s  your  momoe  o,  or  property  of  admission.  Go,  my 
son,  and  with  that  gain  an  entrance  into  the  palace  of  Tiki,  and  do  not 
come  to  this  world  again  to  disturb  and  alarm  us.”  The  whole  would 
then  be  buried  ; and  if  they  received  no  intimation  to  the  contrary  within 
a few  days  of  the  interment,  the  relatives  believed  that  the  pig  and  the 
other  food  had  obtained  for  him  the  desired  admittance.  If,  however,  a 
cricket  was  heard  on  the  premises,  it  was  considered  an  ill  omen.  They 
would  utter  dismal  howiings,  and  exclaim,  “ Oh,  our  brother  ! his  spirit 
has  not  entered  the  paradise ; he  is  suffering  from  hunger;  he  is  shivering 
with  cold  !”  Forthwith  the  grave  would  be  opened,  and  the  offering 
repeated.  This  was  generally  successful. 

The  Tiji  islanders  present  most  costly  sacrifices.  Their  chiefs  have  from 
twenty  to  a hundred  wives,  according  to  their  rank.  At  the  interment  of  a 
principal  chief,  the  body  is  laid  in  state  upon  a spacious  lawn,  in  the  pre- 
sence of  an  immense  concourse  of  spectators.  The  principal  wife,  after  the 
utmost  ingenuity  of  the  natives  has  been  exercised  in  adorning  her  person, 
then  walks  out,  and  takes  her  seat  near  the  body  of  her  husband.  A rope 
is  passed  round  her  neck,  which  eight  or  ten  powerful  men  puli  with  all 
their  strength,  until  she  is  strangled,  and  dies.  Her  body  is  then  laid  by 
that  of  the  chief.  In  this  manner  four  wives  are  sacrificed,  and  all  of  them 
are  then  interred  in  a common  grave,  one  above,  one  below,  and  one  on 
either  side  of  the  husband.  This  is  done,  that  the  spirit  of  the  chief  may 
not  be  lonely  in  its  passage  to  the  invisible  world ; and  that,  by  such  an 
offering,  its  happiness  may  be  at  once  secured. 

Infanticide  is  closely  connected  with  the  religion  of  Polynesia ; the 
extent  to  which  it  once  existed  may  be  gathered  from  the  following 
particulars : — 


806 


POLYNESIANS. 


The  practice  of  infanticide  did  not  prevail  either  at  the  Navigators  or 
Hervey  Groups ; but  the  extent  to  which  it  was  carried  at  the  Tahitian 
and  Society  Islands  almost  exceeds  credibility.  Prior  to  the  introduction 
of  Christianity,  in  the  last-mentioned  group,  there  were  few  females  that 
had  borne  children  who  had  not  destroyed  some  of  them,  and  frequently  as 
many  as  from  five  to  ten. 

On  one  occasion,  three  women,  who  had  been  converted  to  Christianity, 
were  asked  how  many  children  they  bad  destroyed.  The  first  woman 
replied,  with  a faltering  voice,  “I  have  destroyed  nine  the  second,  with 
eyes  suffused  with  tears,  said,  “ I have  destroyed  seven and  the  third 
said  that  she  had  destroyed  five. 

On  another  occasion,  the  wife  of  a chief  was  visited  in  dying  circum- 
stances. She  had  professed  Christianity  for  many  years.  She  expressed 
great  remorse  on  account  of  the  crimes  she  had  committed  when  in  an 
unenlightened  state,  and  exclaimed,  “Oh,  my  children,  my  murdered 
children  ! I am  about  to  die,  and  I shall  meet  them  all  at  the  judgment 
seal  of  Christ.”  Being  asked  how  many  children  she  had  destroyed,  she 
replied,  “ I have  destroyed  sixteen  !” 

Affecting  scenes  were  sometimes  witnessed  at  the  examination  of  the 
school  children.  One  of  these  occurred  at  Raiatea.  Upwards  of  six  hun- 
dred children  were  present,  and  they  walked  through  the  settlement  in 
procession.  The  children  had  prepared  flags,  with  such  mottoes  as  the 
following: — “What  a blessing  the  Gospel  is  !” — “Had  it  not  been  for  the 
Gospel,  we  should  have  been  destroyed  as  soon  as  we  were  born.”  On 
this  occasion  a venerable  chieftain,  gray  with  age,  addressed  those  present. 
This  chief  was  an  arioi  of  the  highest  rank,  and  the  laws  of  his  class  re- 
quired the  destruction  of  all  his  children.  He  exclaimed,  “ Oh,  that  I 
had  known- that  the  Gospel  was  coming,  then  I should  have  saved  my  chil- 
dren, and  they  would  have  been  among  this  happy  group ; but,  alas ! 1 
destroyed  them  all ; I have  not  one  left.”  This  chieftain  had  been  the 
father  of  nineteen  children. 

One  of  the  numerous  modes  of  infanticide  was,  to  put  the  babe  in  a hole 
covered  with  a plank  to  keep  the  earth  from  pressing  it,  and  to  leave  it 
there  to  perish. 

Various  reasons  were  assigned  for  the  inhuman  practice  of  infanticide. 
The  first  cause  alleged  was  their  wars.  These  were  so  frequent,  sudden, 
and  desolating,  that  to  avoid  the  horrors  and  distress  thus  entailed  on  those 
who  had  families,  they  destroyed  many  of  their  children. 

A second  cause  was  inequality  of  station.  If  a woman  of  rank  was 
united  to  a man  of  inferior  grade,  the  destruction  of  two,  four,  or  six  infants 
was  required  to  raise  him  to  an  equality  with  her  ; and  when  this  had  been 
effected,  the  succeeding  children  were  spared. 

A third  adduced  for  the  practice  was,  that  nursing  impaired  the  personal 


PAGAN  NATIONS. 


807 


attractions  of  the  mother,  and  curtailed  the  period  during  which  her  beauty 
would  continue  to  bloom. 

The  modes  by  which  they  destroyed  their  children  were  truly  affecting. 
Sometimes  they  put  a wet  cloth  upon  the  infant’s  mouth ; at  others  they 
pinched  their  throats  until  they  expired.  A third  method  was,  to  bury 
them  alive.  And  a fourth  was,  if  possible,  still  more  brutal.  The  moment 
the  child  was  born,  they  broke  the  first  joints  of  its  fingers  and  toes,  ana 
then  the  second.  If  the  infant  survived  this  agonizing  process,  they  dis- 
located its  ankles  and  wrists;  and  if  the  powers  of  endurance  still  conti- 
nued, the  knee  and  elbow  joints  were  then  broken.  This  would  generally 
terminate  the  tortures  of  the  little  sufferer ; but  if  not,  they  would  resort 
to  the  second  method  of  strangulation. 


• * 


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